A 



LIBRARY 



MM 



UNITED ST 



m 



A PIOUS SELECTION '. 

CONTAINING, 

A DIVINE CORDIAL, 

OH THE 

1RAN3CENDANT PRIVILEGE OF THOSE THAT LOTE GOD, 
AND ARE SAVINGLY CALLED. 

BY THOMAS "WATSON, 

Tustorof St. StepWs, Walbrook, London : author of »* Heaven taken by Stonn r " Sc^ 
To which is added by tire same Author, 

A WORD & COMFORT FOR THE CHURCH OF GOD 

A NAME IN HEAVEN; 

THE TRUEST GROUND OF JOY ; AND THE POWER OF Git ACh 
IN WEVN1NG THE HEART FROM THE WORLD : 

SET FORTH IN TWO DISCOURSES. 

By TBS LATE MATTHEW MEAD, MINISTER OF THE GOSPEL. 

A LROP OF HONEY 

FROM TIE ROCK CHRIST-. 

ALSO, 

THE STAR. IN THE EAST $ 

WITH AN APPENDIX C(j STAINING INTERESTING INTELLI- 
GENT FROM INDIA. 

BY THE REV. ^UDIUS BUCHANAN, L. L. B, 



SELECTED <Y W. W. WOODWARD. 



PRINTED AND PUVlSHED BY W. W. WOODWARD, 

No. 52, South Second, coaer of Chesnut street, Philadelphia. 

,...1815...... 



District of Pennsylvania, to wit y 

BE IT KEMEMBERED, That on the twenty-seventh day of 
Seal. February, in the Thirty-ninth year of the Indtbendence of the 
United States of America, A. D. 1815, William; W. Woodward, 
of the said District, hath deposited in this office the Tite of a Book, the 
right whereof he claims as proprietor in the words following, to wit : 

" A Pious Selection : containing' a Divine Cordial, or fie transeendant 
* privilege of those that love God, and are savingly calfcd, By Thomas 
" Watson, pastor of St. Stephen's, Walbrook, London .-author of " Hea- 
*' ven taken by Storm," &c. To which is added by the same author, A 

Word of Comfort for the Church of God A Nam* in Heaven, the 
(< Truest Ground of Joy ; and the Power of Grace in Wsaning the Heart 
" from the World: set forth in two discourses. By tie late Matthew 
i( Mead, minister of the Gospel. A Drop of Honey from the Rock 
<c Christ. Alsa, the Star in the East ; with an Appends, containing In- 
" teresting Intelligence from India. By t^e Rev. Claudius Buchanan, 
" L. L. D. Selected by W. W. Woodwax " 

In conformity to the Act of the Congress of the United States, inti- 
tuled, " An Act for the Encouragement >f Learning, by securing the 
copies of Maps, Charts, and Books, to he authors and proprietors of 
such copies, during the times therein motioned." — And also to the Act 
entitled, " An Act supplementary to an *ct, entitled, " An Act for the 
Encouragement of Learning, by securing the copies of Maps, Charts, 
and Books, to the authors and" proprietors of such copies, during the 
times therein mentioned," and extendhg the Benefits thereof to the 
Arts of designing, engraving, and etchiig historical and other Prints.' 3 

D. CALDWELL, 

Cleric*? the District otPennsylvahia, 



INDEX 



A Divine Cordial 13 

A Word of Comfort for the Church of God 149 

A Name in Heaven the Truest Ground of 
Joy 175 

The Power of Grace in Weaning the Heart 
from the World 219 

A Choice Drop of Honey from the Rock 
Christ 249 

The Character of a Hypocrite 275 

The Character of a Sincere Christian 278 

On Christian Prudence 281 

An Answer to the Question, " How should 
we read the Word of God?" 284 

The Work and Contention of Heaven 291 

The Star in the East 297 

Interesting Intelligence from India 326 



/ 



A DIVINE CORDIAL, 

OR 

THE TRAXSCENDANT PRIVILEGE 

OF 

THOSE THAT LOVE GOD, 

AND AEE 

g>atnng!2 CaHetr. 

BY THOMAS WATSON, 

PASTOR OF ST. STEPHEN'S, WALBROOK* LONDON 
Author of" Heaven taken by Storm, 70 

TO "WHICH IS ADDED BT THE SAKE AUTHOR, 

A. Word of Comfort for the Church of God, 

"WITH A 

RECOMMENDATORY ADVERTISEMEN I\ 
BY THE REV. MR. BULL, NEWPOI*T-P AGNELL, 

.But as for gov, ye thought evil against me, but God meant it fir good, 

Gen. L 20. 

A 2 



ADVERTISEMENT. 



THE Author of the following excellent dis- 
course, was one of more than two thousand wit- 
nesses for the truth, " who were shamefully ejec- 
"from the church, m 1662, in violation of the royal 
" word) as well as the clear principles of virtue*"* 
But the Lord knows hoxv to bring good out of evil, 
and he does it to them that are really his. Those ex- 
cellent men, when excluded from their pulpits, la- 
boured to serve the church of Christ by their wri- 
tings ; and hence arose those numerous and valu- 
able books which have proved a blessing to multi- 
tudes, and which continue to this day to enrich and 
benefit the church of Christ. 

In the writings of this author we every way see 
roangelical doctrine expressed in a very spiritual 
strain ; his style is concise, comprehensive, and 
lively ; but above all, there is a divine unction upon 
all his works, which renders them exceedingly in- 
structing and edifying to those who are rightly 
disposed to the things of God, and an eternal 
world. 

The discourse before us, is, I thtnk, inferior to 
none of his works. It is admirably suited to the 
case of the dejected and fearful believer ; it power- 
fully tends to dispel his darkness, doubt, and fears; 
to call into exercise faith in the Lord Jesus Christ \ 
end to promote an inward and spiritual delight in 
him. 

I have found it, as well as the other treatises of 
Mr. Watson, a source of much spiritual comfort? 
4 Wiiberforce's Practical View, page 242. 



advertisp:ment. 

and even cheat -fulness under the weakness and 
dejection so common in old age. I do most cheer- 
fully recommend it to all under spiritual distress, — 
and it is my most fervent prayer \ that the Lord 
Jesus Christ may follow it with the abundoytt 
blessing of the Holy Spirit to all into whose hand 
it may come. 

JVM. BULL, 

Newport PagirelL 



TO THE READER 



Christian Reader, 

THERE are two things, which I have al- 
ways looked upon as difficult ; the one is, to make 
the wicked sad ; they want not cause of sadness, 
they are t^ken captive by Satan : this is all that is 
gotten by fighting on the Devil's side ; he doth 
not make his soldiers captains, but captives ; he 
leads them prisoners before him, and at last will 
give them damnable pay : yet so are sinners blin- 
ded by the god of this world, that they cannot 
see the chains they are held in, 1 but kiss their fet- 
ters, and go laughing to hell. The other puzzling 
difficulty, is, to make the godly joyful : though 
they have enough to rock their troubled hearts 
quiet/ and may encourage themselves in the Lord 
their God ; yet, like the froward child, they put 
away the breast, and refuse to be comforted. Am. 
non, though a king's son, was lean. This dejec- 
tion in the godly, ariseth from a double spring ; 
either because their inward comforts are darkened, 
or their outward comforts are disturbed : to cure 
both which troubles, I have put forth this ensu- 
ing piece, hoping, by the blessing of God, it will 
buoy up their desponding hearts, and make them 
look with a more pleasant aspect ; I would pre- 
scribe them to take, now and then, a little of this 
cordial. When the prophet Elijah's spirits were 
ready to faint under the juniper- tree, the angel set 
before him a cake, and a cruse of water ; and when 
he had eaten* he was cheered, and went in the 



TO THE READER. 



strength of that meat, till he came unto Horeb, 
the mount of God* Methinks this text, like that 
sweet repast, may very much corroborate and 
strengthen the saints in their journey to heaven ; 
and may be as a sacred feather, to. drop the gol- 
den oil of consolation into their hearts : all these 
things shall work together for good to them that 
love God. To know that nothing hurts the god- 
ly, is a matter of comfort ; but to be assured that 
all things which fall out, shall co-operate for their 
good? that their grosses shall be turned into bless- 
ings, the bloody showers of affliction shall water 
the withering root of their grace, and make it 
flourish more ; here is that may fill their hearts, 
with joy till they run over. It will be no small re- 
vive ment to me, if these labours of mine prove 
advantageous to any. When St. Paul's prison, 
would not admit him the liberty of a: pulpit, he 
wrote some epistles, the benefit whereof the church 
of God hath reaped in after ages* VV hen I. am at 
present taken off from my public cm; by me nr. of 
preaching, I shall be glad if I may be useful by 
writing; and while I myself am in a civil sense 
dead, I may make others in a spirl uai cense alive ; 
this is the prayer of him, who is 

Thy friend, in all true 

Affection and devotion, 

Thomas Watson. 



CONTENTS 



OF THE DIVINE CORDIAL. 



Chap. 1. Preface, or Introduction 13 

2. Shewing that all things work for good to the 

saints 1 5 

3. That the best things work for good 16 
That the attributes of God work for good 
That the promises of God work for good 
That the mercies of God work for good 
That the graces work for good 

That the creatures of God work for good, in 

particular the good angels 
That the communion of saints works for good 
That Christ's intercession works for good 
That the saints' prayers, conceived and indi- 
ted by the blessed Spirit, work for good 

4. That the worst things work for good to the 

godly 30 
That the evil of affliction works for good 
That the evil of temptation works for good 
That the evil of desertion works for good 
That the evil of sin, by God's over-ruling 

power, works for good to the godly 

5. Shewing why all things must needs work far 

good to the saints 6£ 

6. Several inferences drawn from the proposi- 

tion 66 
?. Shewing the persons interested in this glorious 
privilege, they love God 7? 
The nature of love 
The kinds of love 
The properties of love 
The degree of love 
8* A sharp reproof to those who do not love 
God 84 



CONTENTS OF THE DIVINfc GORDIAC 



Chap. 9. Discovering the fruits of love to God 88 

10. Containing an exhortation to love God 101 
Motives to excite love 

Means directing to it 

Preserve love that it doth not fall into a con- 
sumption 

Increase love to God, and blow it up into a 
holy flame 

11. The second qualification of the persons interes- 

ted in the text, they are effectually called 120 
Our deplorable condition before we are called 
The means of our blessed call 
God's method in calling sinners 
The properties of the divine call 
The end of effectual calling 

12. Two inferences from the premises 130 

13. Exhorting to labour after the heavenly call- 

ing 131 

14. Several exhortations to them who are called 137 
Admire free-grace 

Pity those who are uncalled 
Walk worthy of your high-calling 

15. Concerning God's purpose 143 

16. Our whole salvation must be resolved into 

God's promise 143 
The saints* comforts are built upon this im- 
pregnable rock 



A 

DIVINE CORDIAL, 



CHAP, i 

THE INTRODUCTION* 

We know that all things work together for good, to 
them that love Cod, to them who are the called 
according to his purpose. Rom. viiL 28. 

IF the whole Scripture be the feast of the sotf^ 
(as St* Ambrose saith) then this chapter may 
be a dish at this feast, which with its sweet varie- 
ty may very much refresh and animate the hearts 
of God's people. In the preceding verses the 
Apostle had been wading through the great doc- 
trines of justification and adoption ; mysteries so 
arduous and profound, that without the help and 
conduct of the Spirit, he might soon have waded 
beyond his depth. In this verse the Apostle touch- 
eth upon that pleasant string of consolation ; We 
know that all things work together for good, to 
them that love God. Not a word but is weighty : 
therefore I shall gather up every filing of this gold> 
that nothing be lost. 

In the text there are three general branches. 
First. A glorious privilege, All things work for 
good. Second. The persons interested in this pri- 
vilege ; and they are doubly specified. !• They 
are lovers of God, 2. They are -called, Third. The 
original and spring of this effectual calling, set 
down in these words, according to his purpose. Of 
all these in order j and 1 begin with the first* 

B 



14 



A Divine Cordial* 



First. The glorious privilege; wherein there are 
two things to be considered. I. The certainty of 
the privilege, We know. II. The excellency of 
the privilege, All things work together for good. 

I. The certainty of the privilege : IVeknow. It 
is not a matter pendulous or doubtful ; the Apos- 
tle doth not say, we hope, or conjecture, but it is 
like an article in our creed, We know all things 
work for good: Whence observe, 

Doct. That the truths of the gospel are evident 
and infallible. 

A christian may come not only to a loose opin- 
ion, but to a certainty of what he holds. As the 
axioms in logic, and aphorisms in physic, are de- 
monstrated to reason ; so the truths in religion are 
demonstrated to faith : We know saith the Apos^ 
tie. Though a christian hath not a perfect know- 
ledge of the mysteries of the gospel, }et he hath 
a certain knowledge. We see through a glass dark- 
ly, 1 Cor. xiii. 12. therefore we have not perfec- 
tion of knowledge ; but, we behold with open face. 
2 Cor. iiL 18. therefore we have certainty. The 
Spirit of God doth imprint heavenly truths upon 
the heart, as with the point of a diamond. A chris- 
tian may know infallibly there is an evil in sin, a 
beauty in holiness : he may know that he is in the 
state of grace, We know that we have passed from 
death to life. 1 John iii. 14. He may know that he 
shall go to heaven. We know that if our earthly 
tabernacle were dissolved, we have a building of 
God, an house made without hands, eternal in the 
■heavens. 2 Cor. v* 1. The Lord doth not leave 
his people at uncertainties in matters of salvation. 
The apostle comes wdth his probatum est in the 
XtKt 9 %ve know j we have arrived at a holy confi- 



A Divine Cordial. 



15 



dence ; we have both the Spirit of God, and our 
own experience setting seal to it. 

Use. Let us not rest in scepticism, but labour 
to come to a certainty in the things of religion. 
As that martyr woman said, I cannot dispute for 
Christ, but I can burn for Christ. God knows 
whether we may be called forth to be witnesses 
to his truth ; therefore it concerns us to be well 
grounded, and confirmed in it. If we are doubt- 
ful christians, we shall be wavering christians ; 
whence is apostacy, but from incredulity ? Men 
first question the truth, and then fall from the 
truth. Oh beg the Spirit of God, not only to a- 
noint you, but to seal you, 2 Cor. i. 22. 

CHAP 1L 

Containing the great Proposition* 

II. I pass to the second, the excellency of the 
privilege, All things work together for good. 
This is as Jacob's staff in the hand of faith, with 
which we may walk cheerfully to the mount of 
God : what will satisfy or give content, if this will 
not ? All things work together for good. This 
word work together, is a physical expression. Se- 
veral poisonous ingredients put together, being 
tempered by the skill of the apothecary, make a 
sovereign medicine, and work together for the 
good of the patient. So all God's providences 
being divinely tempered and sanctified, do work 
together for the best to the saints. He who loves 
God, and is called according to his purpose, may 
say to his soul, soul take thy [ ease , for there is 
much good laid up for thee } every thing in the 



A Divine Cordial. 



world shall be for thy good. This is a christian's 
cordial, which may cause the color to come in 
his face, and make him like Jonathan, who when 
he had tasted the honey at the end of the rod, 
his eyes were enlightened. 1 Sam. xiv. 27. Why 
should a christian exterminate himself? why 
should he kill himself with care, when all things 
shall sweetly concur, yea, conspire for his good ? 
The result of the text is this. 

Doct. That all the various dealings of God with 
his children, do by a special providence turn to 
their good. 

All the paths of the Lord are mercy unto such 
as keep his covenant. Psal. xxv. 10. If every path 
hath mercy in it, then it works* for good. 

L What things work for good to the godly. 

2. Why all things work for good to the godly. 

1. What things are they which work for good 
te the elect ? 

j\nsw. 1. The best things. 

2. The worst things. 



CHAP. III. 



Shexvhig that the best things work tc get her for good to 

the godly. 

HHHE best things work for good to the godly; 

j there are eight of these. 

1. God's attributes work for good ; these three 
in particular. 

1. God's power works for good. It is a glo- 
rious power, Col. i. 11. and it is engaged for the 
good of the elect, Out of this strong comes forth 



A Divine Cordial* 



I? 



sweetness. The power of God works for good 
four ways. 

11 In supporting us in misery. 

2. In supplying our wants- 

3. In subduing our corruptions. 

4. In conquering our enemies. 

God's power works for good. 1. In supporting; 
us in misery. Underneath are the everlasting 
arms. Deut. xxxiii. 27. What upheld Daniel in 
the lion's den? Jonah in the whale's belly ? the 
three children in the furnace ? only the power of 
God. Is it not strange to see a bruised reed grow 
and flourish? How is a weak christian able, not 
only to endure affliction, but to rejoice in it? He. 
is upheld by the arms cf the Almighty. My 
strength is made perfect in weakness- 2 Cor. xii. 
9. 

2. In supplying our wants, God creates com- - 
forts when means faiL He that brought food to 
the prophet Elijah by the unnatural ravens, will 
bring sustenance to his people. God can preserve 
the oil in the cruse. 1 Kings, 17. 14. The Lord 
made the sun on Ahaz's dial go ten degrees back- 
ward : so when our outward comforts are declin- 
ing, and it is almost sun-setting, God often caus- 
eth a revival, and brings the sun many degrees 
backward. 

3. In subduing our corruptions. He will sub- 
due our iniquities. Mic. vii. 19 Is thy sin strong? 
God is powerful , he will break the head of this 
leviathan. Is thy heart hard ? God will dissolve 
that stone in Christ's blood. The Almighty male- 
eth my heart soft. Job xxiii. 16. When we say 
as Jeho^aplui, we have no might against this great 
army, the Lord goes up with us ? and helps us to 

12 



18 



A Divine Cordial* 



fight our battles : he strikes off the heads of those 
goliah lusts which are too strong for us. 

4. In conquering our enemies. He stains the 
pride, and breaks the confidence of adversaries. 
Thou shalt break them with a rod of iron. Psal. 
ii. 9. There is rage in the enemy, malice in the 
devil, but power in God. How easily can he rout 
all the forces of the wicked ! It is nothing for the 
Lord to help. 2 Chron. xiv. 11. God's power 
is on his church's side. Happy art thou O Israel, 
O people saved by the Lord, who is the shield of 
thy help, and the sword of thy excellency. Deut. 
xxxiii. 29. 

II. The wisdom of God works for good. God's 
wisdom is our oracle to instruct us. As he is the 
mighty God, so the counsellor, Isa. ix. 6. We 
are often times in the dark, and in matters intricate 
and doubtful, know not which way to take ; here 
God comes in with light. / will guide thee with 
mine eye. Psal. xxxii. 8. Eye, there, is put for 
God's wisdom. Whence is it the saints can see 
further than the most quick-sighted politicians ? 
They foresee an evil, and hide themselves, they 
see Satan's sophisms ; God's wisdom is the pillav 
effire to go before, and guide them. 

II I. The goodness of God works for good two 
ways. 1. God's goodness is a means to make us 
good. The goodness of God leadeth to repentance. 
Horn. ii. 4. The goodness of God is a spiritual 
sun-beam to melt the heart into tears. Oh saith 
the soul, hath God been so good to me ? hath he 
reprieved me so long from hell, and shall I grieve 
his Spirit any more ? shall I sin against goodness ? 

1. The goodness of God works for good* as 
it ushers in all blessings. The favors we receive 



A Divine Cordial* 



19 



are the silver streams which flow from the foun- 
tains of God's goodness. This divine attribute 
of goodness brings in two sorts of blessings ; 1. 
Common blessings. All partake of these, the bad, 
as well as the good : this sweet dew falls upon the 
thistle, as well as the rose. 2. Crowning blessings. 
These only the godly partake of. Who croxvneth 
us with loving kindness* Psal x. 3. Thus the bless- 
ed attributes of God work for good to the saints. 

2. The promises of God work for good. The 
promises are a bill of God's hand ; is it not good 
to have security ? The promises are the breasts of 
the Gospel ; and is not the breast for the good of 
the infant ? They are called precious promises* 2. 
Pet. 1. 4. they are as aquavits to a soul that is 
ready to faint. Cardan saith, every precious stone 
hath some virtue latent in it : the promises are full 
of virtue, and that especially in four cases. 

1. Are we under the guilt of sin ? there is a 
promise, the Lord merciful, gracious, &c. Exod. 
xxxiv. 6. Where God doth as it were put on 
his glorious embroidery, and hold out the golden 
sceptre to encourage poor trembling sinners to 
come to him. The Lord merciful God is more 
willing to pafdon, than to pu^sh ; mercy doth 
more multiply in him, than bin in us ; mercy is 
his nature. The bee naturally gives honey ; it 
stings only when it is provoked. But saith the 
guilty sinner, J cannot deserve mercy : but he is 
gracious ; he shews mercy, not because we de- 
serve mercy , - but because he delights in mercy. 
But what is that to vm ? perhaps my name is not 
in the pardon. He keeps mercy for thousands ; 
the exchequer of mercy is not exhausted : God 
hath treasures lying by/ and why mayest not thou 



20 



A Divine Cordial. 



eome in for a child's part? This promise is ar 
Beozar-stone. 

2. Are we under the defilement of sin ? there 
is a promise working for good. 1 xvill heal their 
back-slidings. Hos. xiv. 4. God will not only be- 
stow mercy, but grace. And he hath made a pro- 
mise of sending his Spirit, Isa. xliv. 3. which for 
its sanctifying nature, is in scripture compared 
sometimes to w T ater, which cleanseth the vessel ; 
sometimes to the word, which is the fan to the 
winnow, and doth purify the air; sometimes to fire, 
which doth refine metals. Thus the Spirit of God 
shall cleanse and consecrate the soul, making it 
partake of the divine nature. 

3 Are we in great dangers ? there is a promise 
works for our good. I will be with him in trouble. 
Psal. xcL 15. God doth not use to bring his peo- 
ple into troubles, and leave them there, but will 
stand by them, he will hold their heads and hearts 
when they are fainting- And there is another pre- 
mise, Me is their strength in the time of trouble. 
Psal. xxvii. 39. Oh saith the soul, I shall feint 
in the day of trial ; but God will be the strength 
of our hearts, he will join his forces with us ; either 
he will make his hand lighter, or our faith stronger. 

4, Do we ft ar cnitward wants ? there is a pro- 
mise. They that fear the Lord, shall not want any 
geod thing* Psal. xxxiv. 10. It it be good for us, 
we shall have it ; if it be not good for us, then, the 
not having of it is good. / will bless thy bread and 
thy water. Kxod. xxiii. ^5. This blessing falls 
as the honey-dew upon the leaf, it sweetens that 
little we possess. Let me want the venison, so I 
may have the blessing. Bui I fear I shall not get 
a livelihood ? peruse that senpture. / have, been 



A Divine Cordial. 



21 



young, and now am old, yet have I not seen the 
righteous forsaken, nor his seed begging bread. 
PsuL xxxviL 25. How must we understand this ? 
1- David speaks of it as his own observation ; he 
never beheld such an eclipse, he never saw a godly 
man brought so low, that he had not a bit of bread 
to put in his mouth 2 David never saw the 
righteous and their seed lacking. Though the 
Lord might try godly parents a while by want, 
yet not their seed too : the seed of the godly shall 
be provided for. 3 David never saw the righteous 
begging of bread, and forsaken : though he might 
be reduced to great streights, yet not forsaken ; 
still he is an heir of heaven, and God loves him. 
Thus in all these cases the promises work for good. 

Quest. How do the promises work for good ? 

Answ. I. They are food for faith; and that 
which strengthens faith works for good. The pro- 
mises are the breast-milk of faith; faith sucks 
nourishment from them, as the child by drawing 
the breast. Jocob feared exceedingly. G^n. xxxii. 
7. His spirits were ready to faint; now he goes 
to the promise, Lord thou hast said thou wilt do 
me good Gen. xxxii. 12- This promise was his 
food ; he got so much strength by sucking this 
promise, that he was able to wrestle with the Lord 
all night in prayer, and would not let him go till 
he had blessed him. 

2. The promises are springs of joy. There is 
more in the promises to comfort, than in the world 
to perplex. Ursin was comforted by that promise. 
No man shall pluck them out of my Father's hands. 
John x. 29. The promises are cordials in a fainting 
fit. Unless thy word had been my delight, 1 had 
perished in my affliction. FsaL cxix, 92. the pro- 



22 



A Divine Cordiai. 



mises are as cork to the net, to bear up the heart 
from sinking in the deep waters of distress. 

3. The mercies of God work for good to the 

godly. 

I. Temporal mercies, as health, and prosperity. 
Mercy works most kindly upon an ingenuous 
spirit. 

1. The mercies of God humble. Then went 
King David, and sat before the Lord, and said> 
who am /, O Lord God. and what is my father 1 $ 
house, that thou hast brought me hitherto ? 2 Sam. 
vii. 18. Lord, whence is such honour conferred 
upon me, that I should be King ? that I who did 
follow the sheep, should go in and out before thy 
people ? So saivh a gracious heart, Lord, what am 
1, that it should be better with me than others ? 
that I should drink of the fruit of the vine, when 
others drink, not only a cup of wormwood, but a 
cup of blood ? what am I, that 1 should have those 
mercies, which others want, who are better than I ? 
Lord, whence is it, that notwithstanding all my un- 
w worthiness, a fresh tide of mercy comes every day ? 
The mercies of God make a sinner proud, but a 
saint humble. 

2. The mercies of God have a melting influence 
upon the soul, they dissolve it in love to God. 
Gocfs judgments make us fear him, his mercies 
make us to love him. How was Saul wrought 
upon by kindness ! David had him at the advan- 
tage, and might have cut off, not only the skirt of 
his robe, but his head ; yet he spares his life : this 
kindness melted Saul's heart. Is this thy voice, my 
son David? and Saul lift up his voice and wept. 
1. Sam. xxiv. 16. Such a melting influence hath 
God's mercy, it makes the eyes drop with tears j 
of love. 



A Divine Cordial. 



23 



3. The mercies of God make the heart fruitful. 
When you lay out more cost upon a field, it bears 
a better crop, A gracious soul honours the Lord 
with his substance ; he doth not do with his mercies, 
as Israel with their jewels and ear-riogs, make a 
golden calf ; but as Solomon did with the money- 
thrown into the treasury, build a temple for the 
Lord. The golden showers of mercy cause fertility, 

4. The mercies of God make the heart thankful. 
What shall I render unto the Lord for all his bene- 
Jits towards me ? I will take the cup of salvation. 
Psal. cxiv. 12. 13. David alludes to the people 
of Israel, who at their peace-offerings did use to 
take a cup in their hands, and give thanks to God 
for deliverances. Every mere) is an alms of free 
grace ; and this enlargeth the soul in gratitude. 
A good christian is not a grave to bury God's 
mercies? but a temple to sing his praise. If every 
bird in its kind (as Ambrose speaks) doth chirp 
forth thankfulness to its maker ; much more will 
an ingenuous christian, whose life is enriched and 
perfumed with mercy. 

5. The mercies cf God quicken. As they are 
load-stones to love, so whet-stones to obedience. 
/ will walk before the Lord in the land of the living. 
Psal. cxix. 9. He that t^kes a review of his bles- 
sings, looks upon himself as a person engaged for 
God ; he argues from the sweetness of mercy? to 
the swiftness of duty ; he spends and is spent for 
Christ; he dedicates himself to God. Among the 
Romans, when one had redeemed another? he was 
afterwards to serve him. A soul encompassed 
with mercy is zealously active in God's service. 

6. The mercies of God work compassion to 
others. A christian is a temporal saviour ? he 



24 



A Divine Cordial. 



feeds the hungry, clothes the naked, visits the 
widow and orphan in their distress ; the bucks and 
bellies of the poor, die the furrows where he ws 
the golden seeds of ! is charity : A good man shew- 
eth favour, and lendeth: Psal. cxii. 5. Charity 
drops from him freely, as myrrh from the tree. 
Thus to the godly, the mercies of God work for 
good they are wings to lift them up to heaven. 

2, Spiritual mercies work for good. The bless- 
ed ordinances, 

1. The word preached works for good ; it is a 
savour of life, it is a soul transforming word, it 
assimilates the heart into Christ's likeness, it is the 
breeder of assurance, our Gospel came to you, 
not in u ord only, but in power, and in the Holy 
Ghost, and much assurance. 1 Thes. i. 5. It 
is the cha iot of salvation. 

2. Prayer works for good. Prayer is the bel- 
lows of the affection, it blows up holy desires and 
ardours of soul : prayer hath power with God, 
Command ye me Isa. xlv. 11. It is a key that 
unlocks the treasury of God's bowels. Praver 
keeps the heart open to God, and shut to sin ; it 
assuageth the intemperate heats and swellings of 
lust. It was Luther's counsel to a friend, when 
he perceived a temptation begin to arise, to betake 
himself to prayer. Prayer is the christian's gun, 
which they discharge against their enemies. 
Prayer is the Pancreston. the sovereign medicine 
of the soul. Prayer sanctifies every mercy, 1 Tim. 
iv 5> it is the dispeiler of sorrow : by venting the 
grief, it easeth the heart. When Hannah had pray- 
ed, she went away and was no more sad, 1. Sam. 
i. 18. And if it hath these rare eftects, then it 
works for good. 



A Divim Cordial. 



3. The Lord's Supper works for good ; It is 
an emblem of the miarriage supper of the Lamb, 
Rev, xix. 9. and an earnest of that communion 
we shall have with Christ in glory ; it is a feast of 
fat things ; it gives us bread from Heaven, such 
as doth not only preserve life, but prevent death. 
It hath glorious effects in the hearts of the godly ; 
it quickens their affections, strengthens their graces, 
mortifies their corruptions, revives their hopes> en- 
creaseth their joy. Luther saith, "it is as great a 
work to comfort a dejected soul, as to raise the 
dead to life;" yet this may, and sometimes is 
done to the souls of the godly in the blessed supper. 
The sacrament hath a peculiar excellency above 
the word preached. In the word there is the breath 

- of God, in the sacrament the blood of God ; ia 
the word we hear his voice, in the sacrament we 
have his kiss. The word proceeds out of God's 
mouth, the sacrament out of his sides, 

4. The graces of the Spirit work for good. 
Grace is to the soul, as light to the eye, as health 
to the body. Grace doth to the soul, as a virtuous 
wife doth to her husband, She xvilldo him good all 
the days of her life. Prov. xxxi. 12. How in- 
comparably useful are the graces ! Faith and fear 
go hand in hand ; faith keeps the heart cheerful, 
fear keeps the heart serious ; faith keeps the heart 
from sinking in despair, fear keeps it from floating 
in presumption ; ail the graces display themselves 
in their beauty : hope is the helmet. 1 Thes. v 8. 
Meekness the ornament. 1 Pet. iii. 4. Love the 
hondof perfectness. Col. iii 14. The saint's graces 
are weapons to defend them, wings to elevate them, 
jewels to enrich them, spices to perfume them* 
.stars to adorn them, cordials to refresh them : and 

C 



26 



A Divine Cordial. 



doth not all this work for good ? the graces are 
our evidences for heaven ; is it not good to have 
our evidences at the hour of death ? 

5. The creatures of God work for good to the , 
godly- 1 Creatures inanimate, The stars in their 
course fought against Sisera. Judg. v. 20. The 
stars as the host of God gathered in a battalion, 
and by their influences raising terrible tempests, 
did as it were conspire the ruin of Sisera and his 
army. 2. Creatures animate. The angels, those 
noble citizens and princes of Heaven, work for the 
good of the saints. The good angels are ready 
to do all offices of love to the people of God, Are 
they not all ministering spirits, sent forth to ?ninister 
for them who shall be heirs of salvation ? Heb. 
i. 14. Some of the fathers are of opinion, that 
every believer hath his tutelar angel ; it needs no 
hot debate, it may suffice that we know the whole 
hierarchy of angels is employed for the good of 
the saints. The good angels do service to the 
saints. 

1. In life. The angel did comfort the virgin 
Mary, Luke i. 28. The angel did stop the mouths 
of the lions that they could not hurt Daniel, Dan. 
vi. 22. A christian hath an invisible guard about 
him, the tutelage^ and guardian-ship of angels, 
He shall give his angels charge over thee to keep thee 
in all thy xvays. Psal. xci. 11, The angels are of 
the saints' life-guard, yea, the chief of the angels ; 
Are they not all ministering spirits ? The highest 
angels take care of the lowest saints. 

2. At death. The angels are about the saints' 
sick-beds to comfort them. As God comforts by 
his Spirit, so by his angels. Christ in his agony 
was refreshed by an angel. Luke xxii. 43. So 



"A Divine Cordial. 



27 



are believers in the agony of death : and when the 
saints' breath expires, their souls are carried up 
to heaven by a convoy of angels. Luke xvi. 22. 

3 At the day of judgment. 1 The angels shall 
open the saints' graves, and dig away the earth 
from their bodies, and shall conduct them into the 
presence of Christ, when they shall be made like 
his glorious body, He shall send his angels, and 
they shall gather together his elect, from the four 
winds? from the one end of heaven to the other. 
Mat. xxiv. 31 2. The angels at the day of judg- 
ment shall rid the godly of all their enemies. 
Here the saints are plagued with enemies, They 
are mine adversaries, because I follow the thing 
that is good : Psal. xxxviii. 20. well, the angels 
will shortly give God's people a writ of ease, and 
set them free from all their enemies : The tares 
are the children of the xvicked one, the harvest is 
the end of the world, the reapers are the angels ; 
as therefore the tares are gathered and burnt in the 
fire, so shall it be in the end of the world, the Son 
of man shall send forth his angels? and they shall 
gather out of his kingdom all things which offend^ 
and them which do iniquity, and cast them into a 
furnace of fire. Mat. xiii. 38. &c, At the day of 
judgment the angels of God will take the wicked, 
which are the tares, and will bundle them up, and 
throw them into hell-furnace, and then the godly 
will not be troubled with enemies any more : thus 
the good angels work for good. See here the 
honour and dignity of a believer, he hath God's 
name written upon him. Rev. iii. 12. The holy 
Ghost dwelling in him. 2 Tim i 14. and a guard 
of angels attending him. 

6. The communion of saints works for good, 



28 



A Divine Cordial. 



IVe are helpers of onr joy. 2 Cor. i. 2 . Qm 
christian conversing with another, is a means to 
confirm him : as the stones in an arch help to 
strengthen one another ; one christian by imparting 
his experience doth heat and quicken another ; 
Let us provoke one another to love, and good works. 
Heb. x. 24. How doth grace flourish by holy con- 
ference ! A christian by good discourse drops that 
oil upon another as makes the lamp of his faith 
burn the brighter. 

7. Christ's intercession works for good. Christ 
is in heaven as Aaron with his goldon plate upon 
his forehead, and his precious incense, and he prays 
for all believers as well as he did for the apostles. 
Neither pray I for these alone, but for all them that 
shall believe in me. John xvii. 20. When a christian 
is weak, and can hardly pray for himself, Jesus 
Christ is praying for him ; and he prays for three 
things. 1 That the saints may be kept from sin, 
John xvii. 15. I pray that thou shouldest keep them 
from the evil. We live in the world as a pest-house ; 
Christ prays that his saints may not be infected 
with the contagious evil of the times. 2. For his 
people's progress in holiness, Sanctify them. John 
xvii. 17. Let them have constant supplies of the 
Spirit, and be anointed with fresh oil- 3- For their 
glorification, Father, I will that those winch thou 
hast given me, be with me where I am. John xvii, 
24. Christ is not content till the saints are in his 
arms. This prayer which he made on earth, is 
the copy and pattern of his prayer in heaven. 
What a comfort is this, when satan is tempting, 
Christ is praying : this works for good. 

Christ's prayer takes away the sins of our prayers. 
As a child (saith St. Ambrose) that is willing to 



A Divine Cordtah 



29 



present his father with a posy, goes into the gar- 
den and there gathers some flowers and some 
weeds together, but coming to his mother, she 
picks out the weeds, and binds the flowers, and 
so it is presented to the father. Thus when we 
have put up our prayers, Christ comes, and picks 
away the weeds, the sin of our prayer, and pre- 
sents nothing but flowers to his Father, which are 
a sweet smelling savour. 

8. The joint stock of the saints' prayers work 
for good to the godly. The saints pray for all 
the members of the body mystical ; their prayers 
prevail much. 1. They prevail for recovery of 
sickness, The prayer of faith shall save the sick\ 
and the Lord shall raise him up. Jam. v. 15. 2. 
For victory over enemies, Lift up thy prayer for 
the remnant that is left. Isa. xxxvii. 4. Then the 
angel of the Lord went forth, and smote in the 
camp of the Assyrians, an hundred and fourscore 
and five thousand. Isa. xxxvii. 36. 3. For de- 
liverance out of prison, Prayer was made without 
ceasing of the church unto God for him. And be- 
hold the angel of the Lord came upon him, and a 
light shined in the prison, and he smote Peter on 
the side, and raised him up, and his chains fell ojf* 
Acts xii. 5—7. The angel fetched Peter out of 
prison, but it was prayer fetched the angeL 4. 
For forgiveness of sin. My servant Job shall pray 
for you, for him will I accept. Job xlii. 8. Thus 
the prayers of the saints work for good to the 
body mystical. And this is no small privilege to 
a child of God, that he hath a constant trade of 
prayer driven for him* When he comes into any 
town or corporation, he may say, I have sornd 
prayer here ; nay, all the world over I have a stock ^ 

c 2 



30 



A Divine Cordial. 



of prayer going for me ; when I am indisposed^ 
and out of tune, others are praying for me, who 
are quick and lively. Thus the best things work 
for good to the people of God. 

CHAP. IV, 

Shewing' that the worst things work for good to the 

godly. 

THE worst things work for good to the god- 
ly. Mistake me not, I do not say of their 
own nature they are good, for they are a fruit of 
the curse ; but though they are naturally evil, yet 
they are morally good, the wise over-ruling hand 
of God disposing and sanctifying. As the ele- 
ments, though of contrary qualities, yet God hath 
so tempered them, that they all work in a harmo- 
nious manner, for the good of the universe. Or 
as in a watch, the wheels seem to move contrary 
one to another, but all carry on the motion of the 
watch, and help to make the alarum strike : so 
things that seem to move cross to the godly, yet 
by the wonderful providence of God work for 
their good. Amongst these worst things, there 
are four sad evils work for good to them that love 
God. 

Section I, 

Shelving that the evil of affliction works for good to the 

godly. 

f I ^HE evil of affliction works for good. There 
X are two heart- quieting considerations in all 

the afflictions which befalls us* 



A Divine Cordial. 



h That God hath a special hand in them ; The 
Almighty hath afflicted me. Ruth i. 21. Instru- 
ments can no more stir till God gives them a com- 
mission, than the axe can cutoff it self without a 
hand. Job eyed God in his affliction : therefore, 
as Austin observes, he doth not say, The Lord 
gave, and the devil took away ; but, The Lord hath 
taken away. Whoever brings an affliction to us, 
it is God that sends it. 

II. The second heart-quieting consideration, is> 
that afflictions work for good. Like these good 
jigs, so will 1 acknowledge them that are carried 
away captive to Judah, whom I have sent out of 
this place into the land of the Chaldeans for their 
good. Jer. xxiv. 5. Judatis captivity in Babylon^ 
was for their good. It is good for me that I have 
been afflicted. Psal. cxix. 71. Which text, like 
Moses's tree, cast into the bitter waters of afflic- 
tion, may make them sw r eet and wholesome to 
drink of. Afflictions to the godly are medicina- 
ble. Out of the most poisonous drug God ex- 
tracts our salvation. Afflictions are as needful as 
ordinances, 1 Pet. i. 6. No vessel can be made 
of gold without fire; so it is impossible that we 
should be made vessels of honour, unless we are 
melted and refined in the furnace of affliction. All 
the paths of the Lord are mercy. Psal. xxv. 10. 
His bloody paths are mercy. As the limner inter- 
mixeth bright colours with dark shadows ; so doth 
the wise God mix mercy with judgment. Those 
afflictive providences which seem to be prejudi- 
cial, are beneficial: let us take some instances in 
scripture. Joseph's brethren threw him into a 
pit, afterwards the}' sell him, then he is cast into 
prison, yet all this did work for his good; his a- 



32 A Divine Cordial. 

basement made way for his advancement ; he wa> 
made the second man in the kingdom. Ye thought 
evil against me , but God meant it for good. Gen, 
1. 20. Jacob wrestled with the angel, and the hol- 
low of Jacob's thigh was out of joint, this was sad ; 
but God turned it to good, for there he saw God's 
face, and there the Lord blessed him. Jacob cal- 
led the name of the place Peniel^for I have seen 
God face to face. Gen. xxxii. 30. Who would 
not be willing to have a bone out of joint, so be 
might have a sight of God ? King Manasseh was 
bound in chains, this was sad to see, a crown of 
gold changed into fetters ; but it wrought for his 
good, for, When he was in affliction he besought 
the Lord, and humbled himself greatly, and the Lord 
was entreated of him, 2 Chr. xxxiii. 11, 12. He 
was more beholden to his iron chain, than to his 
golden chain ; the one made him proud, the other 
made him humble. Job was a spectacle of mis- 
ery, he lost all that ever he had, he abounded only 
in boils and ulcers, this was sad ; but it wrought 
for his good, his grace was proved and improved ; 
God gave a testimony from heaven of his integri- 
ty, and did compensate his loss by giving him 
twice as much as ever he had before, Job xlii, 10. 
Paul was smitten with blindness, this was uncom- 
fortable but it turned to his good ; God did by 
that blindness make way for the light of grace to 
shine into his soul, it was the beginning of an hap- 
py conversion, Acts ix. 6. 

As the hard frosts in winter bring on the Sow- 
ers in the spring ; as the night ushers in the mor- 
ning star : so the evils of affliction produce much 
good to those that love God. But we are ready 
to question the truth of this, and say as Ma*7 did 



A Divine Cordial. 



33 



to the angel, How can this be ? therefore I shall 
shew you several ways how affliction works for 
good. 

] , As it is our preacher and tutor ; Hear ye the 
rod. Mic. vi. 9. Luther saith, he could never 
rightly understand some of the Psalms, till he was 
in affliction. Affliction teacheth two things. 1. 
What sin is. In the word preached, we hear what 
a dreadful thing sin is, that it is both defiling and 
damning, but we fear it no more than a painted li- 
on; therefore God lets loose affliction, and then 
we feel sin bitter in the fruit of it, A sick-bed of- 
ten teaeheth more than a sermon ; we can best see 
the ugly visage of sin in the glass of affliction. 2. 
Affliction teacheth us to know ourselves. In pros- 
perity we are for the most part strangers to our- 
selves ; God makes us know affliction, that we 
may better know ourselves : We see that corrup- 
tion in our hearts in time of affliction, which we 
would not believe was there. Water in the glass 
looks clear, but set it on the fire, and the scum 
boils up. In prosperity, a man seems to be hum- 
ble and thankful, the water looks clear, but set this 
man a little on the fire of affliction, and the scum 
boils up, much impatience and unbelief appeareth. 
Oh saith a christian, I never thought I had such 
a bad heart, as now I see I have ; 1 never thought 
my corruptions had been so strong, and my gra- 
ces so weak. 

1 1 . Afflictions work for good as they are a means 
to make the heart more upright. In prosperity 
the heart is apt to be divided, Hos. x. 2. The 
heart cleaves partly to God, and partly to the world j 
it is like a needle between two loadstones, God 
draws, and the world draws : now/ God takes a- 



34 



A Divine CordiaU 



way the world, that the heart may cleave more to 
him in sincerity. Correction is a setting the heart 
right and straight. As we sometimes hold a crook- 
ed stick over the fire to straighten it : so God holds 
us over the fire of affliction to make us more straight 
and upright. Oh how good it is, when sin hath 
bent the soul awry from God, that affliction should 
straighten it again ! 

III. Afflictions work for good, as they conform 
us to Christ. God's rod is a pencil to draw Christ's 
image more lively upon us. It is good that there 
should be a symmetry and proportion between the 
head and the members. Would we be parts of 
Christ's mystical body, and not like him ? His life 
(as Calvin saith) was a series of sufferings, A man 
of sorrows, and acquainted with grief. Isa. liii. 2. 
He wept, he bled. W as his head crowned with 
thorns, and do we think to be crowned with roses? 
It is good to be like Christ, though it be by suf- 
ferings. Jqsus Christ drank a bitter cup, it made 
him sweat drops of blood to think of it ; and though 
it be true, he drank the poison in the cup (the 
w T rath of God) yet there is some wormwood in the 
cup left, which the saints must drink : only here 
is this difference between Christ's sufferings and 
ours ; his were satisfactory, ours are only castiga- 
tory. 

I V. Afflictions work for good to the godly, as 
they are destructive to sin. Sin is the mother, af- 
fliction is the daughter ; the daughter helps to des- 
troy the mother. Sin is like the tree that breeds 
the worm, and affliction is like the worm that eats 
the tree. There is much corruption in the best 
heart ; affliction doth by degrees work it out, as 
the fire works out the dross from the gold, This 



A Divine Cordial* 



35 



is all the fruit to take axvay the sin. Isa. xxvii. 9. 
What if we have more of the rough file, if we have 
less rust? Afflictions carry away nothing but the 
excrements of sin. If a physician should say to a 
patient, your body is distempered, and full of 
bad humours, which must be purged out, or you 
die ; but I will prescribe physic, which though it 
may make you deadly sick, yet it will carry away 
the dregs of your disease., and save your life : 
would not this be for the good of the patient ? Af- 
flictions are the purging pills God useth to carry 
away our spiritual distempers ; they cure the tym- 
pany of pride, the fever of lust, the dropsy of co- 
vetousness : Do they not then work for work ? 

V. Afflictions work for good, as they are a 
means to loosen our hearts from the world. When 
you dig away the earth from the root of a tree, it 
is to loosen the tree from the earth : so God digs 
away our earthly comforts, to loosen our hearts 
from the earth. We hear of a star, The name of 
the star is wormwood. Rev. viii. 11. Have not 
we seen this star appear? Do not we find this star 
wormwood in every condition? A thorn grows up 
with every flower. God would have the world 
hang as a loose tooth, which being twitched away, 
doth not much trouble us. Is it not good to be 
weaned ? the oldest saints need it. Why doth 
the Lord break the conduit-pipe, but that we may 
go to him in whom are all our fresh springs. Psah 
Ixxxvii. 7. 

VI. Afflictions work for good, as they make 
way for comfort. In the valley of Achor a door 
of hope. Hos. ii. 15. Achor signifies trouble: 
God sweetens outward pain with inward peace* 
Your sorrow shall he turned into joy. John xvi. 20, 



36 



A Divine Cordial. 



Here is the water turned into wine. After a bitter 
pill, God gives sugar. Paul had his prison-songs. 
God's rod hath honey at the end of it- The saints 
in affliction have had such sweet raptures of joy, 
that they thought themselves in the borders of the 
heavenly Canaan ; they have gathered grapes of 
thorns. 

VII. Afflictions work for good, as they are a 
magnifying of us. What is man that thou shouldest 
magnify him, and that thou shouldest visit him 
every morning? Job vii. 17. God doth by afflic- 
tion magnify us three ways. 1. In that he will 
condescend so low as to take notice of us : 'tis 
an honour that God will mind dust and ashes : 'tis 
a magnifying of us, that God thinks us worthy to 
be smitten. God's not striking is a slighting, 
Why should ye be stricken any more ? Isa. i. 5. 
If you will go on in sin, take your course, sin 
yourselves into hell. 2 Afflictions do magnify us, 
as they are ensigns of glory, signs of sonship. If 
you endure chastening^ God dealeth with you as 
with sons. Heb. xii. 7. Every print of the rod is 
a badge of honour. 3. Afflictions do really tend 
to the magnifying of the saints, as they make them 
renowned in the world. Soldiers have never been 
so admired for their victories, as the saints have 
been for their sufferings. The zeal and constan- 
cy of the martyrs in their trials have rendered them 
famous to posterity. How eminent was Job for 
his patience ! God leaves his name upon record. 
Ye have heard of the patience of Job. James v. 11. 
Job the sufferer, was more renowed than Alexan- 
der the conqueror. 

VIII. Afflictions work for good, as they are a 
means to make us happy, Happy is the man 



A Divine Cordial. 



37 



whom God correcteth. Job v. 17. What politician 
or moralist ever placed happiness in the cross ? 
Job doth ; Happy is the man whom God correcteth* 
Job v. 17. 

Quest. How doth afflictions make us happy ? 
Answ. tti that afflictions being sanctified, bring 
us nearer to God. The moon in the full is fur- 
ther off from the sun : so are many further off from 
| God in the full moon of prosperity : afflictions 
bring them nearer to God. The loadstone of 
mercy doth not draw us so near to God, as the 
cords of affliction. When Absalom set Joab's 
corn on fire, then he came running to Absalom, 
2 Sam. xiv. 30. When God sets our worldly 
comforts on fire, then we run to him, and make 
our peace with him. When the prodigal was 
pinched with want, then he returned home to his 
father, Luke xv. 13. When the dove could not 
find any rest for the sole of her foot, then she flies 
to the Ark : when God brings a deluge of afflic- 
tion upon us, then we fly to the ark Christ. Thus 
affliction makes us happy in bringing us nearer to 
God. Faith can make use of the waters of afflic- 
tion to swim faster to Christ. 

IX. Afflictions work for good 1 as they do put 
to silence the wicked. How ready are they to as- 
perse and calumniate the godly, that they serve 
God only to self interest; therefore God will have 
his people endure sufferings for religion, that he 
may hang a padlock on the lying lips of wicked 
men. When the atheists of the world see that 
God hath a people, who serve him not for a live- 
ry, but for love, this stops their mouths. The 
devil accuseth Job of hypocrisy, that he was a 
mercenary man, all his religion was made up of 



A Divine Cordial. 



ends of gold and silver. Doth Job serve God for 
naught ? Hast not thou made a hedge about him t 
&c. Well, saith God, pat forth thy hand, touch 
■his estate. Job i. 9. The devil had no sooner re- 
ceived a commission, but he falls a breaking down 
Job's hedge; but still Job worships God, Chap, 
i. 20. and professeth his faith in him, Though he 
slay me, yet will I trust in him. Chap. xiii. .15. 
This did amuse and silence the devil himself. 
How doth it strike a damp into wicked men, when 
they see that the godly will keep close to God in 
a suffering condition, and when they lose all, yet 
will hold fast their integrity. 

X, Afflictions work for good? as they make 
way for glory. 2 Cor, iv. 17. Not that they merit 
glory, but they piepare for it. As ploughing pre- 
pares the earth for a crop ; so afflictions do pre- 
pare, and make us meet for glory. The limner 
lays his gold upon dark colours : so God first 
lays the dark colours of affliction, and then he lays 
the golden colour of glory. The vessel is first 
seasoned, before wine is poured into it : the ves- 
sels of mercy are first seasoned with affliction, and 
then the wine of glory is poured in* Thus w£ 
see afflictions are not prejudicial, but beneficial to 
the saints. We should not so much look at the 
evil of affliction, as the good ; not so much at the 
dark side of the cloud; as the light. The worst 
that God doth to his children, is to whip them to 
Iieaven. 



A X)ivine Cordial* 



.39 



Section ii. 

Shewing that the evil of temptation works for good ta 

the godly. 

THE evil of temptation works for good; Sa* 
tan is called the tempter. Mark iv. 15. He 
is ever lying in ambush, he is continually at work 
with one saint or other. The devil hath his cir- 
cuit, or diocess, that he walks every day; he is 
not yet fully cast into prison, but like a prisoner 
that goes under bail, he walks about to tempt the 
saints. This is a great molestation to a child of 
God ; as it is a trouble to a virgin to have her 
chastity daily assaulted. Now concerning Satan's 
temptations ; there are three things to be con- 
sidered. 

1. His method in tempting. 

2. The extent of his power. 

3 , That these temptations work for good. 

I. Satan's method in tempting. Here take no- 
tice of two things. 1. His violence in tempting, 
and so he is the red dragon, He labours to storm 
the* castle of the heart, he throws in thoughts of 
blasphemy, he tempts to deny God ; these are the 
fiery darts he shoots, whereby he would enflame 
the passions. 2. His subtilty in tempting; and so 
he is the old serpent. There are five chief sub- 
tilties the devil useth. 1. He observes the tem- 
per and constitution; he lays suitable baits of 
temptation. As the husbandman knows what 
grain is proper for the soil. Satan will not tempt 
contrary to the natural disposition and tempera- 
ment : this is his policy, he makes the wind and 
tide go together : that way the natural tide of the 
heart runs, that way the wind of temptation blows. 



40 



A Divine CordiuL 



Though the devil cannot know men's thoughts, 
yet he knows their temper, and accordingly he 
lays his baits. He tempts the ambitious man with 
a crown, the sanguine man with beauty. 

2. Satan observes the fittest time to tempt in : 
as a cunning angler casts in his angle when the 
fish will bite best. Satan's time of tempting is 
usually after a« ordinance ; and the reason is, be- 
cause he thinks he shall find us more secure. 
When we have been at solemn duties, we are apt 
to think all is done, and we grow remiss, and leave 
off that zeal and strictness as before ; just as a -sol- 
dier who after battle leaves off his armour, not 
once dreaming of an enemy : now Satan watcheth 
his time, and when we least suspect, then he 
throws in a temptation, 

3. He makes use of near relations ; the devil 
tempts by a proxy : thus he handed over a temp- 
tation to Job by his wife, Dost thou still retain 
thine integrity ? Job ii. 9. A wife in the bosom 
may be the devil's instrument to tempt to sin. 

4. Satan tempts to evil by them that are good ; 
thus he gives poison in a golden cup ; he tempted 
Christ by Peter ; Peter dissuades him from suffer- 
ing; master pity thyself. Who would have 
thought to have found the tempter in the mouth 
of an apostle ? 

5. Satan tempts to sin, under a pretence of re- 
ligion, He is most to be feared when he trans- 
forms himself into an angel of light. He came to 
Christ with scripture in his mouth ; It is written. 
The devil baits his hook with religion ; he tempts 
many a man to covetousness and extortion, under 
a pretence of providing for his family ; he tempts 
-ome to make away with themselves, that they 




A Divine Cordial. 41 



may live no longer to sin against God ; and so he 
draws them into sin, under a pretence of avoiding 
sin. These are his subtle stratagems in tempting. 

II. The extent of his power ; how far Satan's 
power in tempting- reacheth. h He can propose 
the object; as he set a wedge of gold before A- 
ehan. 2. He can poison the fancy, and instil evil 
thoughts into the mind. As the Holy Ghost doth 
cast in good notions, so the devil doth bad : he 
put it into Judas's heart to betray Christ. Joha 
xiii. 2. 

3. Satan can excite and irritate the corruption 
within, and work some kind of inclinableness in 
the heart to embrace a temptation. Though it is 
true Satan cannot force the will to yield consent^ 
yet he being an earnest suitor, by his continual so- 
licitation, may provoke to evil. Thus he provok- 
ed David to number the people* 1 Chron. xxi. 1, 
The devil may, by his subtle arguments, dispute 
us into sin. 

III. That these temptations work for good to 
the children of God. A tree that is shaken by the 
wind is more settled and rooted : so the blowing 
of a temptation doth but settle a christian the more 
in grace. Temptations work for good eight ways: 

I. Temptation sends the soul to prayer. The 
more furiously Satan tempts, the more fervently 
the saint prays. The deer being shot with the dart 

i runs faster to the water. When Satan shoots his 
fiery darts at the soul, it runs faster to the throne 
of grace. When Paul had the messenger of Sa- 
tan to buffet him. For this I besought the Lord 
thrice, that it might depart from me. 2 Cor. xii. 
S. Temptation is a medicine for security. That. 

I which makes us pray more, works for gSQ&i 



*2 



A Divine Cordial* 



2. Temptation to sin, is a means to keep from 
the perpetration of sin. The more a child of God 
is tempted? the more he fights against the tempta- 
tion. The more Satan tempts to blasphemy, the 
more a saint trembles at such thoughts, and saith, 
avoid Satan. When Joseph's mistress tempted 
him to folly, the stronger her temptation was, the 
stronger was his opposition. That temptation 
which the devil useth as a spur to sin, God makes 
a bridle to keep back a christian from it. The 
more a chaste virgin is assaulted, the more she ab- 
hors the motion. 

3 Temptation works for good, as it abates the 
Swelling of pride. Lest I should be exalted above 
measure, there was given me a thorn in the flesh, a 
messenger of Satan to buffet me. 2 Cor xii. 7. 
The thorn in the flesh was to prick the bladder of 
pride. Better is that temptation which humbles 
me, than that duty which makes me proud. Ra- 
ther than a christian shall be haughty minded, God 
will let him fall into the devil's hands awhile, to 
be cured of his imposthume 

4. Temptation works for good, as it is a touch- 
stone to try what is in the heart. The devil 
tempts that he may deceive; but God suffers us 
to be tempted to try us : 1. Temptation is a trial 
©f our sincerity ; it argues our heart is chaste, and 
loyal to Christ ; when we can look a temptation 
in the face, and turn our back upon it. 2. It is a 
trial of our courage. Ephraim is a silly dove with- 
out a heart Hos. vii. 11. So it may be said of 
many, they are without an heart ; they have no 
heart to resist temptation ; no sooner doth Satan 
come, but they yield : like a coward, w r ho, as soon 
as the thief approacheth, gives him bis purse. But 



A Divine CordiaU 



43 



he is the valorous christian that brandisheth the 
sword of the spirit against Satan, and will rather 
die than yield. The courage of the Romans was 
never more seen, than when they were assaulted 
by the Carthagenians : the valour and puisance of 
a saint is never more seen, than in a field-battle, • 
when he is fighting the red-dragon, and by the 
power of faith, puts the devil to flight. That grace 
is tried gold, which can stand in the fiery trial; 
and withstand fiery darts. 

5. Temptations work for good, as God makes 
them who are tempted, fit to comfort others in the 
same distress. A christian must himself be un- 
der the buffetings of Satan, before he can speak a 
word in due season to him that is weary. St. Paul 
was versed in temptations. We are not ignorant 
of his devices* 2 Cor. ii. 11. And he was able to 
acquaint others with Satan's cursed wiles. 1 Cor. 
x. IS. A man that hath rid over a place where 
there are bogs and quick-sands, is the fittest to 
guide others through that dangerous way. He 
that hath felt the claws of the roaring lion, and 
hath lain bleeding under those wounds, is the fit- 
test man to deal with one that is tempted. None 
can better discover Satar/s slights and policies, 
than those who have been long in the fencings 
school of temptation. 

" 6. Temptations work for good, as they stir up 
paternal compassion in God to them who are 
tempted. The child which is sick and bruised is 
most looked after. When a saint lies under the 
bruising of temptations, Christ prays and God the 
Father pities. When Satan puts the soul into a 
fever, God comes with a cordial : which made 
' Luther sayy that temptations are Christ's embraces^ 



44 



A Divine Cordial. 



because he doth then most sweetly manifest him- 
self to the soul. 

7. Temptations work for good, as they make 
the saints long more for heaven ; there they shall 
be out of gunshot : heaven is a place of rest, no 
bullets of temptation fly there. The eagle that 
soars aloft in the air, and sits upon high trees, is 
not troubled with the stinging of the serpent : so 
when believers are gotten above into the empyre- 
um heaven, thev shall not be molested with the 
old serpent. In this life, when one temptation is 
over, another comes ; this is to make God's peo- 
ple long till death sound a retreat, and calls them 
off the field where the bullets fly so thick, to re- 
ceive a victorious crown, where, not the drum, or 
cannon, but the harp and viol shall be ever sound- 
ing- 

8. Temptations work for good, as they engage 
the strength of Christ. Christ is our friend, and 
when we are tempted, he sets all his power on 
work for us. For in that he himself hath suffered 
being tempted, he is able to succour them that are 
tempted. Reb. ii. 18. If a poor soul was to fight 
alone with the Goliah of hell, he would be sure to 
be vanquished ; but Jesus Christ brings in his 
auxiliary forces, he gives fresh supplies of grace 
And in him are we more than conquerors. Rom. 
viii. 37. Thus the evil of temptation works for 
good. 

Quest. But sometimes Satan foils a child of 
God ; how doth this work for good ? 

Answ. I grant, that through the suspension of 
divine grace, and the fury of a temptation, a saint 
may be overcome: yet this foiling by a temptation 
shall work for good, h By this foil God makes 



A Divine Cordiai. 



43 



way for the augumentation of grace. Peter was 
tempted to self-confidence, he presumed upon his 
own strength ; and when he would need stand a- 
lone, Christ let him fall : but this wrought for his 
good, it cost him many a tear. He went out and 
wept bitterly. Matt. xxvi. 75. And now he grows 
more modest, he durst not say he loved Christ 
more than the apostles. Lovest thou me more than 
these ? He durst not say so, his fall broke the neck 
of his pride. 2. The foiling by a temptation, caus- 
eth more circumspection and watchfulness in a 
child of God: though Satan did before decoy 
him into sin, yet for the future he will be more 
cautious, he will have a care of coming within the 
lion's chain any more ; he is more shy and fearful 
of the occasions of sin ; he never goes abroad with- 
out his spiritual armour, and he girds on his ar- 
mour by prayer; he knows he walks on slippery 
ground, therefore looks wisely to his steps; he 
keeps close sentinal in his soul, and when he spies 
the devil coming he stands to his arms, and dis- 
plays the skill of faith. Eph. vi. 16. This is all the 
hurt the devil doth ; when he foils a saint by temp- 
tation, he cures him of his careless neglect, he 
makes him watch and pray more. When wild 
beasts get over the hedge, and hurt the corn, a man 
will make his fence the stronger: so when the de- 
vil gets over the hedge by a temptation, a christian 
will be sure to mend his fence ; he is more fear- 
ful of sin, and careful of duty. Thus the being 
worsted by temptation works for good. 

Object. But if being foiled works for good, this 
may make christians careless whether they are 
overcome by temptations or no. 

Answ. There is a great deal of difference be* 



A Divine Cordid. 



tween failing into a temptation, and running into* 
a temptation ; the falling into a temptation shall 
work for good, not the running into it. He that 
falls into a river is capable of help and pity, but 
he that desperately turns into it, is guilty of his 
own death. It is madness running into a lion's 
den. He that runs himself into a temptation, is 
like Saul who fell upon his own sword. 

From all that hath been said, by way of corol- 
lary, see how God doth befool the old serpent, 
making his temptations turn to the good of his 
people. Sure did the devil know how much be- 
nefit accrues to the saints by temptation, he would 
forbear to tempt. Luther once said, there are 
three things make a christian, prayer, meditation, 
and temptation. After a fever the body shoots up 
more in stature : after belivers have been in a hot 
fit of temptation, they have shot up more in holi- 
ness. St. Paul, in his voyage to Rome, met with 
a contrary wind, Acts xxvii. 4. So the wind of 
temptation is a contrary wind to that of the Spirit; 
but God makes use of this cross wind to blow the 
saints to heaven, 

Section III. 

Shelving that tfw evil of Desertion works for good 

to the godly. 

r I ^HE evil of desertion works for good. The 
1 spouse complains of desertion. My beloved 
hath xvithdraxvn himself and is gone. Cant. v. 6. 
There is a two-fold withdrawing; either, 1. In 
regard of grace,, when God suspends the influence 
of his Spirit, and withholds the lively actings of 
grace. If the Spirit be gone, grace freezeth into 
a dullness and indolency. Or, 2. A withdrawing 



A Divine Cordial. 



m regard of comfort; when God withholds the 
sweet manifestations of his favour, he doth not look 
with such a pleasant aspect, but vails his face, and 
and seems to be quite gone from the soul. 

God is just in all his withdra wings : we desert 
him before he deserts us. We desert God when 
we leave off close communion with him ; when we 
desert his truths, and dare not appear for him ; 
when we leave the guidance and conduct of his 
word, and follow the ignis fatuus of our own cor- 
rupt affections and passions. We usually desert 
God first, therefore we have none to blame but our- 
selves. 

Desertion is very sad; for as when the light is 
withdrawn, darkness follows in the air : so when 
God withdraws, there is darkness and sorrow in 
the soul. Desertion is an agony of conscience, as 
Alstead calls it; God holds the soul over hell, 
The arrows of the Almighty are within me, the poi- 
son u hereof drinks up my spirits. Job vi. 4. It 
was a custom among the Persians in their wars, 
(as Drusius notes,) to dip their arrows in the poi- 
son of serpents, to make them more deadly. Thus 
did God shoot the poisoned arrow of desertion in- 
to Job, under the wounds whereof, his spirit lay 
bleeding. In times of desertion the people of God 
are apt to be dejected, they dispute against them- 
selves, and think that -God hath^uite cast him off ; 
therefore I shall prescribe some comfort to the de- 
serted soul. The mariner when he hath no star to 
guide him, yet he hath light in his lanthorn, which 
is some help to him : so when the poor soul is sai- 
ling in the dark of desertion, and wants the bright 
morning star. I shall lay down four consolations, 
which are as the mariner's lanthorn to give some 
light. 



A Divine Cordial. 



1. None but the godly are capable of desertior M 
Wicked men know not what God's love means, 
nor what it is to want it ; they know what it is to 
want health, friends, trading, but not what it is to 
want God's favour. Thou fearest thou art not 
God's child, because thou art deserted. The Lord 
cannot be said to withdraw his love from the wick- 
ed, because they never had it. The being deser- 
ted, evidenceth thee to be a child of God. How 
couldest thou complain that God hath estranged 
himself, if thou hadst not sometimes received 
smiles and love tokens from him ? 

2. There may be the seed of grace, where there 
is not the flower of joy. The earth may want a 
crop of com, yet may have a mine of gold within. 
A christian may have grace within, though the lus- 
cious fruit of joy doth not grow. Vessels at sea, 
that are richly fraught with jewels and spices, may 
be in the dark, and tossed in the storm. A soul 
enriched with the treasures of grace, may yet be 
in the dark of desertion, and so tossed as to think 
it shall be cast away in the storm. David in a 
state of disconsolacy, prays, Take not away thy 
holy Spirit from me Psal. li. 11. He doth not 
pray, saith Austin, Lord, give me thy Spirit, but, 
take not away thy Spirit ; so that still he had the 
Spirit of God remaining in him. 

3. These desertions are but for a time. Christ 
may go into the withdrawing room, and leave the 
soul awhile, but he will come again. In a little 
wrath I hid my face from thee for a moment, but 
^with everlasting kindness will 1 have mercy on thee* 
Isa. liv. 8. When it is dead low water, the tide 
will come in again. / will not be always wroth, 
for the spirit should fail before me, and the souls 



A Divine Cordza.c 



which I have made. Isa. lvii. 16. The tender 
mother sets down her child in anger, but she will 
take it up again into her arms, and kiss it. God 
may put away the soul in anger, but he will take 
it up again into his dear embraces 5 and display the 
banner of love over it. 

4. These desertions work for good to the god- 
ly, and that seven manner of ways, 

L Desertion works a cure upon the souL 1. 
It cures sinful somnolency. W e find the spouse 
fallen upon the bed of sloth. I sleep. Cant. v. 2„ 
And presently Christ was gone. My beloved had 
withdrawn himself. 6. v. Who will speak to one 
that is drowsy ? 2. Desertion cures inordinancy 
of affection to the world. Love not the world. 1. 
John ii. 15. We may hold the world as a posy 
in our hand, but it must not lie too near our heart ; 
we may use it as an inn where we take a bait, but 
it must not be our home. Perhaps these secular 
things steal away the heart too much. Good men 
are sometimes sick w r ith a surfeit, and drunk with 
the luscious delights of prosperity ; and have spot- 
ted their silver wings of grace, and much defaced 
God's image by rubbing it against the earth ; the 
Lord to recover them of this, hides his face in a 
cloud; this eclipse hath good effects, it darkens 
all the glory of the world, and causeth it to disap- 
pear 

II. Desertion works for good, as it makes the 
saints prize God's countenance more than ever* 
Thy loving kindness is better than life. PsaL Ixiii. 
3. Yet the commonness of this mercy abates the 
price of it. When pearls grew common at Rome, 
they began to be slighted. God hath no better 
way to make us value his love, than by withdraw- 

E 



50 



A Divine Cordial* 



ing it awhile. If the sun did shine but once a year? 
how would it be prized ! when the soul hath been 
long benighted with desertion, Oh ! how welcome 
now is the return of the sun of righteousness ! 

III. Desertion works for good, as it is a means 
to embitter sin to us. Can there be a greater mis- 
ery than to have God's displeasure ? what makes 
hell but the hiding of God's face ? and what makes 
God hide his face, but sin ? They have taken a- 
way my Lord, and I know not where they have 
laid him. John xx. 13. So, our sins have taken 
away the Lord, and we know not where he is laid. 
The favour of God is the best jewel ; it can sweet* 
en a prison, and unsting death : Oh how odious 
then is that sin, which robs us of our best jewel ! 
Sin made God desert his temple. Ezek. viii. 6. 
Sin causeth him to appear as an enemy, and dress 
himself in armour. This makes the soul pursue 
sin with an holy malice, and seek to be avenged 
of it. The deserted soul gives sin gall and vine- 
gar to drink, and with the spear of mortification, 
lets out the heart-blood of it. 

IV. Desertion works for good, as it works these 
three gracious effects. 

1. It sets the soul a weeping for the loss of God. 
When the sun is eone the dew falls ; and when 
God is gone, tears drop from the eyes. How was 
Micah troubled when he had lost his gods ? Ye 
have taken ax ay my gods, and what have I more ? 
Judg xviii. 24. So when God is gone, what have 
we more ? It is not the harp an i viol can comfort, 
when God is gone. Though it be sad to want 
God's presence, yet it is good to lament his ab- 
sence. 

2. Desertion sets the soul a seeking after God* 



A Divine Cordial* 



$1 



When Christ was stept aside, the spouse pursues 
afWr him, she seeks him in the streets of the city, 
Cant. iii. 1. And a non inventus being returned, 
she makes a hue and cry after him. Saw ye him 
whom my soul loves? 3. v. The deserted soul 
sends up whole vollies of sighs and groans, it 
knocks at heaven's gate by prayer, it can have no 
rest till the golden beams of God's face shine, 

3. Desertion puts the christian upon enquiry : 
he enquires the cause of God's departure : what 
is the accursed thine that hath made God angry ? 
Perhaps pride, perhaps surfeit on ordinances, per- 
haps woridliness, For the iniquity of his covetous- 
?i ess I was wroth; I hid me. Isa. lvii. 17. Perhaps 
there is some secret sin allowed. A stone in the 
pipe hinders the current of water : so sin lived in, 
hinders the sweet current of God's love. Thus 
conscience, as a blood-hound, having found out 
sin and overtaken it, this Achan is stoned to death. 

V. Desertion works for good, as it gives us a 
sight of what Jesus Christ suffered for us. If the 
sipping of the cup be so bitter, how bitter was 
that which Christ drank upon the cross ? He drank 
a cup of deadly poison, which made him cry out, 
my God, my God, why hast thou forsaken me ? 
Matt, xxvii. 46. None can be so sensible of 
Christ's sufferings, none can be so fired with love 
to Christ, as those who have been humbled by de- 
sertion, and have been held over the flames of hell 
for a time, 

VI. Desertion works for good, as it prepares 
the saints for future comfort. The nipping frosts 
prepare for spring flowers. It is God's way, first 
to cast down, then to comfort. 2 Cor. vii. 6. 
When our Saviour had been fasting, then came 



52 



A Divine Cordial. 



the angels and ministered to him. When the Lord 
hath kept his people long fasting, then he sends 
the comforter, and feeds them with the hidden 
jnanna. Light is sown for the righteous. PsaL 
xcvii. 11. The saints' comforts may be hid like 
seed under ground, but the seed is ripening, and 
will encrease, and flourish into a crop. 

VII. These desertions ' work for good, as they 
will make heaven the sweeter to us. Here our com- 
forts are like the moon, sometimes they are in the 
full, sometimes in the wain. God shews himself 
to us awhile, and then retires into the withdrawing 
room i how will this set off heaven the more, and 
make it more delightful and ravishing, when we 
shall have a constant aspect of love from God. 1 
Thess. iv. 17. 

Thus we see desertions work for good : the 
Lord brings us into the deep of desertion, that he 
may not bring us into the deep of damnation ; he 
puts us into a seeming hell, that he may keep us 
from a real hell. God is fitting us for that time, 
when we shall enjoy his smiles for ever; when 
there shall be neither clouds in his face, or sun- 
setting ; when Christ shall come and stay with his 
spouse, and kiss her with the kisses of his lips, and 
the spouse shall never say more, My beloved hath 
withdrawn himself. 

Section iv. 

Shelving that the evil of sin works for good to the 

godly. 

npHE evil of sin works for good ; not in its 
A own nature (for it is damnable,) but God in 
his infinite wisdom over-ruling it. This is St. 



A Divine Cordial. 



S3 



Austin's gloss upon the text. I may now say, 
as the apostle in another sense. Behold, I shew 
you a mystery. 1 Cor. xv. 51. Sin itself to the 
godly works for good. Indeed 'tis matter of won- 
der, that any honey should come out of this lion* 
We may understand it in a double sense. 

L The sins of others work for good to the god- 
ly. It is no small trouble to a gracious heart to 
live among the wicked. Wo is me that I dwell in 
Meshech* Psal. cxx. 5. Yet even this the Lord 
turns to good. 

1. The sins of others work for good, as they 
breed holy sorrow. God's people weep for what 
they cannot reform. Rivers of tears run down 
mine eyes, because they keep not thy law. Psal. 
cxix. 136. David was a mourner for the sins of 
the times ; his heart was turned into a spring, and 
his eyes into rivers. Wicked men make merry 
with sin. When thou doest evil 3 then thou rejou 
cest. Jer. xi 15. But the godly are weeping do ves^ 
they grieve for the oaths and blasphemies of the 
age ; they take the sins of others, and make them 
spears to pierce their own souls. This grieving 
for the sins of others is good. 1. It shews a child- 
like heart. It is ingenuity to resent with sorrow 
the injuries done to our heavenly Father. 2. It 
she ws a Christ-like heart. He was grieved for the 
hardness of their hearts. Mark iii. 5. 3. The 
Lord takes special notice of these tears ; he likes 
it well that we should weep when his glory suffers* 
Itargues more grace to grieve for the sins of others, 
than for our own. We may grieve for our own 
sinsj out of fear of hell, but to grieve for the sins 
of others, is from a principle of love, to God : these 

e 2 



54 



A Divine Cordial. 



tears drop as water from the roses, they are sweet 
and fragrant, and God puts them in his bottle. 

2. The sins of others work for good to the god- 
ly, as they set them the more a praying against sin. 
If there were not such a spirit of wickedness a- 
broad, perhaps there would not be such a spirit of 
prayer. Crying sins cause crying prayers : the 
people of God pray against the iniquity of the 
times, that God will give a check to sin, that he 
will put sin to the blush ; if they cannot pray down 
sin, they pray against it ; and this God takes kind- 
ly ; these prayers shall be both recorded and re- 
warded. Though we do not prevail in prayer, we 
shall not lose our prayers. My prayer returned 
into my own bosom. Psal. xxxv. 13. 

3. The -sins of others work for good, as they 
.make us the more in love with grace. The sins 
of others are a foil to set off the lustre of grace the 
more. One contrary sets off another : deformity 
sets off beauty. The sins of the wicked do much 
disfigure them : pride is a disfiguring sin ; an am- 
bitious man is but a bladder whom the devil hath 
blown up ; now the beholding another's pride, 
makes us the more in love with humility. Ma- 
lice is a disfiguring sin, it is the devil's picture : 
the more of this we see in others, the more we fall 
in love with meekness and charity. Drunkenness 
is a disfiguring sin, like Circe's cup, it turns men 
into beasts ; it deprives of the use of reason ; the 
more intemperate we see others, the more we fall 
in love with sobriety. The black face of sin sets 
off the beauty of holiness so much the more. 

4. The sins of others work for good, as they 
work in us the stronger opposition against sin. 
The wicked have made void thy law ; therefore I 
lave thy law* Psal. cxix. 126. David had never 



A Divine Cordial* 



5!j 



loved God's law so much, if the wicked had not 
set themselves so much against it. The more vio- 
lent others are against the truth, the more valiant 
the saints are for it. Living fish swim against the 
stream ; the more the tide of sin comes in, the 
more the godly swim against it. The impieties 
of the times, provoke holy passion in the saints : 
that anger is without sin, which is against sin. 
The sins of others are as a whetstone to set the 
sharper edge upon us, they whet our zeal and in- 
dignation against sin the more. 

5. The sins of others work for good, as they 
make us the more earnest in working out our sal- 
vation. When we see wicked men take such pains 
for hell, this makes us more industrious for hea- 
ven. The wicked have nothing to encourage their^ 
yet they sin ; they venture shame and disgrace^ 
they break through all oppositions : scripture is 
against them, and conscience is against them, there 
is a flaming sword in the way, yet they sin. We 
gat our bread with the peril of our lives* Lam. v. 
9. Sinners eat the bread of wickedness with the 
peril of their souls. Godly hearts seeing the wick- 
ed thus mad for the forbidden fruit, and hackney- 
ing out themselves in the devil's service, are the 
more emboldened and quickened in the ways of 
God ; they will take heaven as it were by storm. 
The wicked are swift dromedaries in sin. Jer. ih 
23. And do we creep like snails in religion ? shall 
impure sinners do the devil more service than we 
do Christ ? shall they make more haste to a pri- 
son, than we do to a kingdom ? are they never 
weary of sinning, and are we weary of praying ? 
have not we a better master than they ? are not 
the paths of virtue pleasant ? is not there joy in the 



56 A Divine Cordial. 

way of duty, and heaven at the end ? the activity 
of the sons of Belial in sin, is a spur to the godly 
to make them mend their pace, and run the faster 
to heaven. 

6. The sins of others work for good, as they are 
glasses in which we may see our own hearts. 
Do we see a flagitious impious sinner? behold a 
picture of our hearts, such should we be if God 
did leave us ; what is in other men's practice is ir 
our nature. Sin in the wicked is like fire on a 
beacon, that flames and blazeth forth : sin in the 
godly is like fire in the embers. Christian, though 
thou dost not break forth in a flame of scandal, yet 
thou hast no- cause to boast, for there is much sin 
raked up in the embers of thy nature; thou-hast 
the root of bitterness in thee, and wouldest bear as 
hellish fruit as any, if God did not either curb thee 
by his power, or change thee by his grace. 

7. The sins of others work for good, as they 
are a means to make the people of God more thank- 
ful. When you see another infected with the 
plague, how thankful are you, that God hath pre- 
served you from it. It is a good use that may be 
made even of the sins of others, to be more thank- 
ful ; why might not God have left us to the same 
excess of riot? think with thyself O christian, 
why should God be more propitious to thee, than 
to another ? why should he take thee out of the 
wild olive of nature* and not him ? how may this 
make thee to adore free grace. What the Phari- 
see said boastingly, we may say thankfully. God, 
1 thank thee that I am not as other men are, extor- 
tioners, unjust, adulterers, &c. Luke xviii. 11. 
So we are to adore the riches of grace, that we are 
not as others, drunkards, swearers, sabbath- break- 



A Divine Cordial* 



57 



ers. Every time we see men ranting it in sin, we 
are to bless God we are not such. If we see a fran- 
tic person, we bless God it is not so with us : 
much more when we see others under the power 
of Satan, we are to make our thankful acknow- 
ledgment that it is not our condition. 

8. The sins of others work for good, as they are 
a means to make God's people better. Christian, 
| God can make thee a gainer by another's sin : the 
I more unholy others are, the more holy thou art. 

I The roses that grow near garlic, are sweetest : so 
| another's unsavouriness makes a christian's graces 
send out a more fragrant perfume. The more a 
i wicked man gives himself to sin, the more a god- 
l ly man gives himself to prayer. But I give my- 
self to prayer. Psal. cix. 4. 

9. The sins of others work for good, as they 
give an occasion to us of doing good. Where 
there no sinners, we could not be in such a capa- 
city for service. The godly are often a means to 
convert the wicked : their prudent advice and pious 
exailiple, is a lure and a bait to draw sinners to 
the embracing of the gospel. The disease of the 
patient works for the good of the physician ; by 
emptying the patient of noxious peccant humours, 
the physician enricheth himself: so by converting 
sinners from the error of their way, our crown 
comes to be enlarged. They that turn many to 
righteousness > shall shine as the stars for ever and 
ever. Dan. xii. 3. Not as lamps or tapers, but as 
the stars for ever. Thus we see the sins of others 
work for our good. 

II. Our own sins shall work for good : this 
must be understood warily, when I say the sins 
of the godly work for good, not that there is the 



A Divine Cordial. 



least good in sin. Sin is like poison, which cor- 
rupts the blood, infects the heart, and without a 
sovereign antidote brings death- Such is the ve- 
nomous nature of sin, 'tis deadly and damning. 
Sin is worse than hell, but yet, God by his migh- 
ty overruling power, makes sin in the issue turn 
to the good of his people : God can make a treacle 
of this poison : hence that golden saying of St. 
Austin, God would never permit evil, if he could 
not bring good out of evil. The reiiques and re- 
mains of corruption in the saints, work for good 
several ways. 

1. Sin makes them weary of this life. That 
sin is in the godly, is sad, but that it is a burden, 
is good. St. Paul's afflictions (pardon the ex- 
pression) were but a play to him, in comparison 
of his sin ; he rejoiced in tribulation, 2 Cor. vii. 
4. But how did this bird of paradise weep and 
bemoan himself under his sins ! Who shall deliver 
me from the body of this death? Rom; vii. 24: 
A believer carries his sins, as a prisoner his shack- 
les : Oh how does he long for a gaol-delivery I 
This sensibility of sin is good. 

2. This in-being of corruption makes the saints 
prize Christ more. He that feels his sin, as a 
siek man feels his sickness, how welcome is Christ 
the physician to him ! He that feels himself stung 
with sin, how precious is the brazen serpent to 
him! When Paul had cryed out of a body of 
death, how thankful was he for Christ! / thank 
God through Jesus Christ my Lord, Rom. viii. 25. 
Christ's blood saves from sin ? and is the sacred 
ointment which kills this quicksilver. 

3. Sin works for good, as it is an occasion of 
putting the soul upon six rare duties. 



A 1)ivine Cordial. 



59 



I. It puts the soul upon self-searching. A child 
of God being conscious to himself of sin, takes 
the candle and lanthorn of the word, and search- 
ed! into his heart : he desires to know the worst 
of himself ; as a man who is distempered in body, 
desires to know the worst of his disease. Though 
our joy lies in the knowledge of our graces, yet 
there is some benefit in the knowledge of our cor- 
ruptions: therefore Job pray s, make me to know 
wiy transgressions, Job xiii. 23, It is good to 
know our sins, that we may not flatter ourselves, 
or take our condition to be better than it is. It is 
good to find but our sins, lest they find us out. 

II. The inherency of sin puts a child of God 
upon self-abasing. Sin is left in a godly man, as 
a cancer in the breast, or a hunch upon the back, 
to keep him from being proud; gravel and dung 
are good to ballast a ship, and keep it from over- 
turning : the dung of sin helps to ballast the soul, 
that it be not overturned with vain-glory. We 
read of the spots of GocPs children, Deut. xxxii. 
5. When a godly man looks his face in the glass 
of scripture, and sees the spots of infidelity and 
hypocrisy, this makes the plumes of pride fall; 
they are humbling spots. It is a good use may 
be made even of our sins* when they occasion low 
thoughts of ourselves : better is that sin which 
humbles me, than that duty which makes me 
proud. Holy Bradford uttered these words of 
himself, I am (saith he) a painted hypocrite ; and 
Hooper, Lord I am heli, and thou art heaven. 
From the thorn of sin, the saints have gathered 
the grape Gf humility. 

HI. Sin puts a child of God on self-judging % 
he passeth a sentence upon himself. 1 am more 



60 



A Divine Cordial. 



brutish than any man. Prov. xxx. 2. It is dan- 
gerous to judge others, but it is good to judge 
ourselves. If rue would judge ourselves we should 
not be judged, 1 Cor. xi. 31. When a man hath 
judged himself, now Satan is put out of office : 
When he lays any thing to a saint's charge, he is 
able to retort and say, it is true Satan, I am guil- 
ty of these sins, but I have judged myself already 
for them ; and having condemned myself in the 
lower court of conscience, God will acquit me in 
the upper court of heaven. 

IV. Sin puts a child of God upon self-conflict- 
ing. Spiritual-self conflicts with carnal-self. The 
spirit lusts against thejlesh. Gal. v. 17. Our life 
is a wayfaring life, and a warfaring life ; there is 
a duel fought every day between the two seeds : 
a believer will not let sin have peaceable posses- 
sion: If he cannot keep sin out, he will keep sin 
under : though he cannot quite overcome, yet he 
is overcoming. To him that is overcoming, Rev. 
ii. 7. 

V. Sin puts a child of God upon self-observ- 
ing: he knows sin is a bosom traitor, therefore 
narrowly observes himself. A subtle heart needs j 
a watchful eye. The heart is like a castle that is 
in danger every hour to be assaulted; this makes 

a child of God lie always centinal, and keep a 
guard about his heart. A believer hath a strict 
eye over himself, lest he fall into any scandalous 
enormity, and so open a sluice to let all his com- 
fort run out. 

VI. Sin puts the soul upon self-reforming. A 
chiH of God does not only find out sin but drive 
out sin : one foot he sets upon the neck of his sins ? 
and die other foot he turns to God's testimonies. 



A Divine Cor. 



61 



Psah cxix. 59. Thus the sins of the godly work 
for good ; God makes the saint's maladies their 
medicines. 

But let none abuse this doctrine ; I do not say, 
that to an impenitent person sin works for good, 
no, it works for his damnation ; but it is to them 
that love God : and for you that are godly, I know 
you will not draw a wrong conclusion from this, 
either to make light of sin, or to make bold with 
sin ; if you should do so, God will make it cost 
you dear. Remember David, he ventured pre, 
sumptuously on sin, and what got he ? he lost his 
peace, he felt the terrors of the Almighty in his 
soul : Though he had all helps to chearfulness, he 
was a king, he was of a ruddy sanguine complex- 
ion, he had skill in music, yet nothing could ad- 
minister comfort to him, he complains of his bro- 
ken bones ) Psal. xv. 8. And though he did at last 
come out of that dark cloud, yet some divines arc 
of opinion, that he never recovered his full joy to 
his dying day. If any of God's people should be 
tampering with sin, because God can turn it to 
good; though the Lord doth not damn them, he 
may send them to hell, in this life, he may put 
them into such bitter agonies, and soul convuls- 
ions, as may fill them full of horrors, and make 
them draw nigh to despair : let this be a flaming 
sword to keep them from coming near the forbid- 
den tree. 

And thus I have she wn, that both the best things, 
and the worst things, by the overruling hand of 
the great God ? do work together for the good of 
the saints. 



62 



A Divine Cordial* 



CHAP. V. 

Shelving the reason of the Proposition, 

THE grand reason why all things shall work for 
.good, is the near arid dear interest which God 
hath in his people. The Lord hath made a cove- 
nant with them. They shall be my people, and I 
villi be their God, Jer. xxxii. 38. By virtue of 
this compact all things do, and must work for good 
to them. / am God, even thy God* Psal. t. 7. 

This word thv God, is the sweetest word in the 
table, it implies the best relations : and it is im- 
possible there should be these relations between 
God and his people, and every thing not work for 
their good. This expression^ I am thy God, im- 
plies, 

I. The relation of a physician ; I am thy phy- 
sician. God is 1. A skilful physician, therefore 
knows what is best. God observes the several 
tempers of men, and knows what will work most 
effectually ; some are of a more sw r eet disposition, 
and are drawn by mercy ; others are more rugged 
and knotty pieces ; these God deals with in a more 
forcible w r ay. Some things are kept in sugar, 
some in brine. God doth not deal alike with all, 
he hath trials for the strong, and cordials for the 
weak. 2. God is a faithful physician, therefore will 
•turn sttl to the best, if God doth not give thee 
that which thou likest, he will give thee that which 
thou needest. A physician doth not so much stu- 
jdy to please the taste or the patient, as to cure his 
distemper. We complain such sore trials lie upon 
us ; let us remember v-*od is our physician, there* 
fore he labours rather to heal us, than humour us. 



A Divine Cordial. 



63 



God's dealings with his children, though they are 
sharp, yet they are sate, and in order to cure ; thai 
he might do thee good in the latter end. Deut. viii. 
16. This word, thy God, implies the relation of 
a father. A father to yes his child ; therefore 
whether it be a smile or a stroke, it is for the good 
of the child : I am thy God, thy Father, therefore 
ail I do is for thy good. As a man chastens his 
son, so the Lord thy God chasteneth thee. Deut. 
viii. 5. God's chastening is not to destroy, but to 
reform. God cannot hurt his children, for 1. He 
is a tender-hearted Father, like as a father pities 
his children, so the Lord pitieth them that fear him* 
Psal. ciii. 13. Will a father seek the ruin of his 
child, the child that came out of his loins, that 
bears his image ? all his care and contrivance 
is for his child ; who doth he settle the inheritance 
upon but his child ? God is the tender-hearted Fa- 
ther of mercies. 2 Cor. i. 3. He begets all the 
mercies and bowels in the creatures, 2. He is an 
everlasting Father, Isa. ix. 7. He was our Father 
from eternity : before we were children, God was 
our Father, and he will be our Father to eternity. 
A father provides for his child while he lives ; but 
the father dies, and then the child may be ex- 
posed to injury : but God never ceaseth to be a 
Father ; thou that art a believer, hast a Father that 
never dies, and if God be thy Father, thou canst 
never be undone, all things must needs w r ork for 
thy good. 

III. This w r ord, thy God, imports the relation 
of an husband ; this is a near and sweet relation* 
The husband seeks the good of his spouse; he 
were unnatural that should go about to destroy his 
wife. Did ever any man hate his own flesh ? 



A Divine Cardial* 



Ephes. v. 29. There is a marriage relation be- 
tween God and his people. Thy Maker is thy 
husband. Isa. iiv. 5. God entirely loves his peo- 
ple. He engraves them upon the palms of his hands. 
Isa. xlix. 16. He sets them as a seal upon his 
breast. Cant, viii. 6. He will give kingdoms for 
their ransom-- Isa. xliii. 3. Which shews how near 
they lie to his heart. If he be an husband whose 
heart is enamoured with love, then he will seek 
the good of his spouse ; either he will shield off an 
injury, or will turn it to the best. 

IV. T his word, thy God, implies the relation 
of a friend. This is my friend. Cant. v. 16. A 
friend is (as Austin saith,) half ones self ; he is stu- 
dious and inquisitive how he may do his friend 
good, he promotes his welfare as his own. Jona- 
than ventured the king's displeasure for his friend 
David. 1 Sam. xix. 4. God is our friend, there- 
fore will turn all things to our good. There are 
false friends ; Christ was betrayed by a friend : but 
God is the best friend. 

1. He is a faithful friend. Know therefore that 
the Lord thy God, he is God, the faithful God. 
Deut- vii. 9. 1. He is faithful in his love : he 
gave his very heart to us, when he gave the son 
out of his bosom : here was a pattern of love with- 
out a parallel. 2. He is faithful in his promises. 
God that cannot lie 9 hath promised. Titus i. 2. 
He may change his promise, but cannot break it. 
3. He is faithful in his dealings ; when he is af- 
flicting he is faithful. In faithfulness hast thou af- 
flicted me. Psal. cxix. 75. He is sifting and re- 
fining us as silver, Psal. Ixvi. 10. 

2. He is an immutable friend. / will never 
leave thee^ nor forsake thee. Heb. xiii* 5* There 



A Divine Cordial. 65 

are five seals set to that promise. Friends often 
fail at a pinch. Many deal with their friends as 
women do with their flowers, while they are fresh 
they put them in their bosoms, but when they be- 
gin to wither they throw them away ; or as the trav- 
eller doth with the sun-dial ; if the sun shines up- 
on the dial, the traveller will step out of the road 
and look upon the dial ; but if the sun doth not 
shine upon it, he will ride by, and never take any 
notice of it: so if prosperity shine on men, then 
friends will look upon them, but if there be a cloud 
of adversity on them, they will not come near them : 
but God is a friend for ever: 1 will never leave 
thee. Though David walked in the shadow of 
death, he knew he had a friend by him. / will 
fear no evil, for thou art with me° Psal. xxiii- 4» 
God never takes off his love wholly from his peo- 
ple. He loved them to the end. John* xiii. 1. 
God being such a friend he will make all things 
work for our good. There is no friend, but will 
seek the good of his friend. 

V. This word, thy God, imports yet a nearer 
relation, the relation between the head and the mem- 
bers. There is a mystical union between Christ 
and the saints : he is called, the head of the church* 
Eph. v. 23. Doth not the head consult for the 
good of the body ? The head guides the body, it 
sympathized! with it, it is the fountain of spirits, 
it sends forth influence and comfort into the body : 
all the parts of the head are placed for the good of 
the body : the eye is set as it were in the watch- 
tower, it lies centinel to spy any danger that may 
come to the body, and prevent it* The tongue is 
both a taster and an orator. If the body be a mU 
srocosm ; or little world, the head is the sun in this 



66 



A Divine Cordial. 



world, from whence proceeds the light of reason. 
The head is placed for the good of the body. 
Christ and the saints make one body mystical. 
Our head is in heaven, and sure he will not suffer 
his body to be hurt, but will consult for the safe- 
ty of it, and make all things work for the good of 
the body mystical. 

CHAP. VL 

The inferences drawn from the Proposition* 

US-E OF INFORMATION. 

I. TF all things work for good, hence learn, that 
X there is a providence. Things do not work 
of themselves, but God sets them a w r orking for 
good. God is the great disposer of all events and 
issues, he sets every thing a working. His king- 
dom ruleth over all. Psah ciii. 19. It is meant 
of his providential kingdom. Things in the world 
are not governed by second causes, by the coun- 
sels of men, by the stars and planets, but by di- 
vine providence* Providence is the queen and 
gov erness of the world. There are three things 
in providence. 1. God's foreknowing ; 2. God's 
determining ; 3. God's directing all things to 
their periods and events : what ever things do work 
in the world, God sets them a working. We read 
in the first of Ezekiel of wheels, and eyes in the 
wheels, and the moving of the wheels : the w r heela 
sre the whole universe, the eyes in the wheels are 
God's providence, the moving of the wheels is the 
hand of providence, turning all things here below. 
That which is by some called chance. medly, is 
lipthing else but the result of providence* 



A Divine Cordial. 



6T 



Learn to adore providence. Providence hath 
an influence upon all things here below ; it is this 
that mingles the ingredients, and makes up the* 
whole compound. 

II. It shews us the happy condition of every 
child of God ; all things work for his good, the 
best and worst things. Unto the upright arisetk 
light in darkness. Psal. cxii. 4. The most dark 
cloudy providences of God have some sun-shine 
m them. What a blessed condition is a true be- 
liever in ! when he dies he goes to God, and while 
he lives, every thing shall do him good ; affliction 
is for his good. What hurt doth the fire to the 
gold, only purify it ? What hurt doth the fan to 
the corn, only separate the chaff from it? What 
hurt do leeches to the body, only suck out the bad 
blood ? God doth never use his staff, but to beat 
out the dust. Affliction doth that which the word 
many times will not, it opens the ear to discipline. 
Job xxxvi. 10. When God lays men upon their 
b^cks, then they look up to heaven. God's smi- 
ting his people is like the musician's striking upon 
the viol, which makes it put forth a melodious 
sound. How much good comes to the saints by 
affliction ! when they are pounded and broken> 
they send forth their sweetest smell. Affliction is 
a bitter root, but it bears sweet fruit. It yieldeth 
the peaceable fruits of righteousness. Heb. xii. 11. 
Affliction is the highway to heaven ; though it be 
flinty and thorny, yet it is the nearest way. Pov- 
erty shall starve our sins ; sickness shall make grace 
more healthful. 2 Cor. iv. 16. Reproach shall 
cause the Spirit of God, and of glory to rest upon 
m* 1. Pet, iv« 14, Death shall stop the bottte of 



68 



A Divine Cordial. 



tears, and open the gate of Paradise. A believer's 
dying day is his ascension day to glory. Hence 
it is, the saints have put their afflictions in the in- 
ventory of their riches. Heb. xi. 26. Themisto- 
cles being banished his own country, grew after- 
wards in favour with the king of Egypt, whereupon 
he said, 1 had perished, if I had not perished. So 
may a child of God say, if I had not been afflicted, 
I had been destroyed ; if my health and estate had 
not been lost, my soul had been lost. 

III. See then what an encouragement here is to 
become godly ! All things shall work for good r 
Oh that this may tempt the world to fall in love 
with religion. Can there be a greater loadstone to 
piety ? Can any thing more prevail with us to be 
good, than this, all things shall work for our good ? 
Religion is the true philosopher's stone, that turns 
every thing into gold : take the sourest part of re- 
ligion^ the suffering part, and there is comfort in it. 
God sweetens suffering w ith joy ; he candies our 
wormwood with sugar : oh how may this bribe us 
to godliness ! Acquaint thyself with God, and be 
at peace^ so good shall conic unto thee. Job xxih 
21. No man did ever come off a loser by his ac- 
quaintance with God ; thereby good shall come un- 
to thee, abundance of good, the sweet distillations 
of grace, the hidden manna, yea every thing shall 
work for good : oh then get acquaintance with 
God, espouse his interest. 

IV. It shews us the miserable condition of wick- 
ed men : to them that are godly evil things work 
for good; to them that are evil good things work 
for hurt, 

1. Temporal good things work for hurt to the 
wicked. Riches and prosperity i they are not mu~ 



A Divine Cordial. 



69 



nera, but insidice, as Seneca speaks. Worldly- 
things are given to the wicked, as Michal was 
given to David, for a snare, i Sam. xviii. 21. 
The vulture draws sickness from a perfume : so 
do the wicked from the sweet perfume of pros- 
perity : their mercies are like poisoned bread 
given to dogs : their tables are sumptuously- 
spread, but there is a hook under the bait. Let 
their table become a snare. Psal. Ixix. 22. All 
their enjoyments are like Israel's quails, which 
were sauced with the wrath of God, Num. xi. 33. 
Pride and luxury are the twins of prosperity. Thou 
art waxen fat. Deut. xxxii. 15. Then he for- 
sook God. Riches are not only the spider's web, 
unprofitable, but the cockatrice's egg, pernicious. 
Riches kept for the hurt of the owner, Eccl, v. 13. 
_The common mercies wicked men have, are not 
loadstones to draw them nearer to God, but mill- 
stones to sink them deeper in hell, 1 Tim. vi. 9. 
Their delicious dainties are like Haman ? s banquet; 
after all their lordly fare, death will bring in the 
reckoning, and they must pay the reckoning in 
hell. 

2. Spiritual good things work for hurt to the 
wicked ; from the flower of heavenly blessings they 
suck poison. 1. The ministers of God work for 
their hurt. The same wind that blows one ship 
to the haven, blows another ship upon a rock. 
The same breath in the ministry, that blows a god- 
ly man to heaven, blows a profane sinner to helL 
They who come with the word of life in their 
mouths, yet to many are a savour of death. Make 
the heart of this people fat, and their ears heavy, 
Isa. vi. 10. The prophet was sent upon a sad 
message? to preach their funeral sermon. Wick 



ro 



A Divine Cor died. 



ed men are worse for preaching. They hate Mm 
that rebukes in the gate. Amos v. 10. Sinners 
grow more resolved in sin : let God say what he 
will, they will do what they list. As for the wor 
which thou hast spoken to us in the name of the 
Lord, we will not hearken unto thee. Jer* xii^ 16. 
The word preached is not healing, but hardening, 
And how dreadful is this for men to be sunk to 
hell with sermons ! 

2. Prayer works for their* hurt. The sacrifice 
of the wicked is an abomination to the Lord. Pro. 
xv. 8. A wicked man is in a great strait; if he 
prays not, he sins, if he prays, he sins. Let his 
prayer become sin. Psal. cix. 7. It were a sad 
judgment if all the meat a man did eat should turn 
to ill humours, and breed diseases in the body : 
so it is with a wicked man; that prayer which 
should do him good, works for his hurt ; he prays 
against sin, and sins against his prayer ; his duties 
are tainted with atheism, fly-blown with hypoc- 
risy, God abhors them. 

3. The Lord's supper works for their hurt. 
Ye cannot eat of the Lord's table and the table of 
devils- Do we provoke the Lord to jealousy ? 1. 
Cor. x. 21, 22. Some of the Jews kept their idol- 
feasts, yet would come to the Lord's table ; saith 
the apostle, do you provoke the Lord to wrath f 
Profane persons feast with their sins, yet will 
come to feast at the Lord's table : this is to pro- 
voke God : to a sinner there is death in the cup, 
he eats and drinks his own damnation. L Cor. xi. 
29. Thus the Lord's supper works for hurt to 
impenitent sinners. After the sop the devil enters. 

4. Christ himself works for hurt to desperate 
sinners ; he is a stone of stumbling, and rock of of 



A Divine Cordial* 



n 



fence. 1. Pet. ii. 8. He is so accidentally and oc- 
casionally, through the depravity of men's hearts ; 
instead of believing in him, they are offended at 
him. The sun, though in its own nature is pure 
and pleasant^ yet it is hurtful to sore eyes. Jesus 
Christ is as well for the fall, as the rising of many, 
Luke ii. 34. Sinners stumble at a Saviour, and 
pluck death from the tree of life. As chemical oils 
recover some patients, but destroy others : so the 
blood of Christ, though to some it is medicinable, 
to others it is damnable. Here is the unparallel- 
ed misery of such as live and die in sin, the best 
things work for their hurt ; cordials themselves kill. 

V. See here the wisdom of God, who can make 
the worst things imaginable turn to the good of 
the saints ; he can by a divine chemistry extract 
gold out of dross. the depth of the wisdom of 
God ! Rom. xi. 33. It is God's great design to 
set forth the w onder of his wisdom. The Lord 
made Joseph's prison a step to preferment. There 
was no way for Jonah to be saved, but by being 
swallowed up. God suffered the Egyptians to 
hate Israel, Psal. cvi. 41. And this was the means 
of their deliverance. St. Paul was bound with a 
chain, and that chain which did bind him was a 
means to enlarge the gospel, Phil. i. 2. This 
wise physician can of the viper make a treacle. 
God doth enrich by impoverishing ; he causeth the 
augmentation of grace by the diminution of an es- 
tate.: When the creature goes further from us, it 
is that Christ may come nearer to us-. God works 
strangely ; he brings order out of confusion, har- 
mony out of discord; he makes use many ti nes 
of unjust men, to do that which is just, lie is 
wise in heart. Job. ix. 4, lie can reap his glory 



12 



A Divine Cordial. 



out of men's furv, Psal. lxxvi. 10. Either the 
wicked shall not do the hurt that they intend, or 
they shall do the good which they do not intend. 
God often helps when there is least hope, and saves 
his people in that way, which they think he will 
destroy ; he made use of the high-priest's malice, 
and Judas's treason, to redeem the world. God 
hath sometimes much ado to please us ; through 
indiscreet passion, we are apt to find fault with 
things that fall out ; which is as if an illiterate man 
should censure philosophy ; or a blind man find 
fault with the work in a landscape. Fain man 
would be xvise. Job xi. 12. Silly animals will be 
taxing providence, and calling the wisdom of God 
to the bar of reason. God's ways are past finding 
out. Rom. xi. 33. They are rather to be admi- 
red, than fathomed. There is never a providence 
of God, but hath either a mercy, or a wonder in it. 
How stupendous and infinite is that wisdom, that 
makes the most cross perplex dispensations work 
for the good of his children ! 

VI. How little cause have we then to be dis- 
contented at outward trials and emergencies ! 
What ! discontented at that which shall do us good! 
All things shall work for good. There are no sins 
God's people are more subject to than unbelief and 
impatience ; they are ready, either to faint through 
unbelief, or fret through impatience. When men 
fly out against God by discontent and impatience, 
it is a sign they do not believe this text. Discon- 
tent is an ungrateful sin, because we have more 
mercies than afflictions ; and it is an irrational sin, 
because afflictions work for good. Discontent is 
a sin which puts us upon sin. Fret not thyself 
to do evil. Psal. xxxvii. 8. He that frets will be 



A Divine Cordial* 



ready to do evil : fretting Jonah, Was sinning. Jo- 
nah, iv. 9. The devil blows the coals of passion 
and discontent, and then warmi himself at the fire. 
Oh let us not nourish this angry viper in our breast. 
Let this text breed patience, all things shall work 
for good to them that love God. Rom. viii. 28. 
Shall we be discontented at that which works for 
our good ? If a friend should throw a bag of mo- 
ney at another, and in throwing it, should break his 
head, he would not be troubled much, seeing by 
this means he hath got a bag of money. So the 
Lord may bruise us by afflictions, but it is to en- 
rich us, these afflictions work for us a weight of 
glory ; and shall we be discontented ? 

VII. See here that scripture fulfilled, God ig 
good to Israel, Psal. Ixxiii. 1. When one looks 
upon cross providences, and sees the Lord cover- 
ing his people with ashes, and making them drunk 
-with wormwood, Lam. iii. 15. he would be ready 
to call in question the love of God ? and to say 
that he hath dealt hardly with his people ; oh no, 
yet God is good to Israel, because he makes all 
things work for good. Is not he a good God, 
who turns all to good ? he works out sin, and 
works in grace ; is not this good ? We are chas- 
tened of the Lord, that we should not be condem- 
ned with the world. 1. Cor. xi. 32. The hell of 
affliction is to save us from the hell of damnation* 
Let us always justify God ; when our outward con- 
dition is never so bad, let us say, yet God is good. 

VIII. See what cause the saints have to be fre- 
quent in the work of thanksgiving : christians are 
herein defective ; though they are much in suppli- 
cation, yet little in gratulation. The apostle saith, 

% every thing giving thanks. Thess, v. 18. Why 



A Divine Cordial. 



so ? because God makes every thing work for our 
good. We will thank the physician though he 
gives us a bitter pill which makes us sick, because 
it is to make us well ; we will thank any man that 
doth us a good turn ; and shall not we be thankful 
to God who makes every thing work for good to 
us ? God loves a thankful christian. Job thanked 
God when he took all away. The Lord hath ta- 
ken away^ blessed be the name of the Lord. Job. i. 
21. Many will thank God when he gives, Job 
thanks him when he takes away, because he knew 
God would work good out of it. We read of 
saints with harps in their hands. Rev. xiv. 2. An 
emblem of praise. We shall meet many christians 
who have tears in their eyes, and complaints in 
their mouths, but few with their harps in their 
hands, who in affliction praise God : to be thank- 
ful in affliction, is a work peculiar to a saint. Ev- 
ery bird can sing in spring, but some birds will 
sing in the dead of winter. Every one almost can 
be thankful in prosperity, but a true saint can be 
thankful in adversity. A good christian will bless 
God, not only at the sun-rising, but at the sun- 
setting. Well may we in the worst that befalls 
us, have a psalm of thankfulness, because all things 
work for good. Oh be much in blessing of God : 
we will thank him that doth befriend us. 

IX. If the worst things work for good to a be- 
liever, what shall the best things, Christ, and hea- 
ven ? How much more shall these work for good ? 
If the cross hath so much good in it, what hath the 
crown? If such precious clusters grow in Golgo- 
tha, how delicious is that fruit which grows in Ca- 
naan ? If there be any sweetness in the waters of 
Marah, whatis there in the wine of paradise ? If 



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75 



God's rod hath honey at the end of it, what hath 
his golden sceptre ? If the bread of affliction tastes 
so savoury, what is manna ? What is the heaven- 
ly ambrosia ? If God's blow and stroke work for 
good, what shall the smiles of his face do ? If 
grapes may be gathered of thorns, what fruit will 
the tree of life yield ? If temptations and suffer- 
ings have matter of joy in them, what shall glory- 
have ? If there be so much good out of evil, what 
then is that good where there shall be no evil ? If 
God's chastening mercies are so great, what will 
his crowning mercies be ? 

X. If God makes all things to turn to our good, 
how equal is it that we should make all things tend 
to his glory ? Do all to the glory of God. 1. Cor. 
x. 31, The angels glorify God, they sing divine 
anthems of praise ; how then ought man to glori- 
fy him, for whom God hath done more, than for 
angels ! He hath dignified us above them in uni- 
ting our nature with the God- head. Christ hath 
died for us, and not the angels : the Lord hath giv- 
en us, not only out of the common stock of his 
bounty, but he hath nriched us with covenant bles- 
sings, tie hath bestowed upon us his Spirit ; he 
studies our welfare, he makes every thing work 
for our good : free-grace hath laid a plot for our 
salvation. If God seeks our good, shall not we 
seek his glory ? 

Quest. How can we be said properly to glori- 
fy God, he is infinite in his perfections, and can re- 
ceive no augmentation from us ? 

Answ. It is true, in a strict sense we cannot 
bring glory to God, but in an evangelical sense we 
may. When we do what in us lies to lift up God's 
oame in the world, and cause others to have high 



A Divine Cordial* 



reverential thoughts of God ; this the Lord inter- 
prets a glorifying of him ; as a man is said to dis- 
honour God, when he cause th the namfe of God to 
be evil spoken of. 

Quest. How many ways are we saM to advance 
God's glory ? 

Ansnv. Three ways : 1- When we aim at his 
glory ; when we make him the first in our thoughts, 
and the last in our end. As all the rivers run in- 
to the sea, and all the lines meet in the centre, so 
all our actions terminate and centre in God. 2. 
We advance God's glory by being fruitful in grace. 
Herein is my Father glorified, that ye bring forth 
much fruit. John xv. 8. Barrenness reflects dis- 
honour upon God : then we glorify God, when we 
grow in fairness as the lilly, in tallness as the cedar, 
in fruitfulness as the vine : the spouses breasts 
were like clusters of grapes, Cant. vii. 7. 3. 
We glorify God, when we give the praise and glo- 
ry of all we do unto God. It was an excellent 
and humble speech of the king of Sweden, he fear- 
ed the people's ascribing that glory to him, which 
was due to God, would remove him before the 
work was done. When the silk-worm weaves her 
curious work, she hides herself under the silk, and 
is not seen. When we have done our best, we 
must vanish in our own thoughts, and transfer the 
glory of all to God. I labour more abundantly than 
they all. L Cor. xv. 10. One would think this, 
speech savoured of pride ; but the apostle pulls 
off the crown from his own head, and sets it upon 
the head of free-grace. Yet not I> but the grace 
of God which was with me. Constantine did use 
to write the name of Christ over his door, so should 
wc over our duties.. 



A Divine Cordial* 



Thus let us endeavour to make the name of 
God glorious and renowned. If God seek our 
good, let us seek his glory ; if he makes all things 
tei d to our edification, let us make all things tend 
to his exaltation. So much for the first part of the t 
text, the privilege. 

THE 

BREATHINGS OF LOVE. 

CHAP. VII. 

Shewing the nature, cause, kinds, properties) and* 
degree of love to God* 

I PROCEED to the second general branch of 
the text, the persons interested in this privilege 
and they are doubly qualified*? 

1. They are lovers of God : all things work to- 
gether for good, to them that love God. Despi- 
sers and haters of God* have no lot or part in this 
privilege ; it is children's bread, it belongs only to 
them that love God Because love is the very 
heart and spirit of religion, I shall the more expa- 
tiate upon this ; and for the further discussion of 
it, I shall clear these five things: 

1. The Nature * 1 

2. The Ground 1 

3. The Kinds J>ofloveto God, 

4. The Properties and 

5. The Degree J 

I. The nature of divine love. Love is an ex- 
pansion of soul, or the inflaming of the affections^ 
whereby a christian breaths after God as the su- 

G 2 



rs 



A Divine Cordial. 



preme and sovereign good. Love is to the soul 
as the weights to the clock, it sets the soul a-going 
towards God ; it is the wing by which we fly to 
heaven ; by love we cleave to God, as the needle 
to the loadstone. 

II. The ground of love to God, and that is 
knowledge. We cannot love that which we do 
not know. That our love may be drawn forth to 
God, we must know these three things in him. 

1. A fullness. Col. i. 19. He hath a fullness 
of grace to cleanse us, and of glory to crown us, 
a fullness not only of sufficiency, but redundancy 5 
lie is a sea of goodness without bottom and banks. 

2. A freeness. God hath an innate propensity 
to dispense mercy and grace, he drops as the hon- 
eycomb. Whosoever will let him take of the wa- 
ter of life freely. Rev. xxii. 17. God doth not 
require we should bring money with us, only ap- 
petite. 

3. A propriety. We must know this fullness 
in God is ours. This God is our God. Psal. xlviii. 
14. Here is the ground of love, deity and pro- 
priety. 

III. The kinds of love, which I shall branch in- 
to these three. 

1. There is a love of appreciation, when we set 
a high value upon God, as being the most sublime 
and infinite good ; we so esteem of God, as if we 
have him we care not though we want all things 
else. The stars vanish when the sun appears : all 
creatures vanish in our thoughts when the sun of 
righteousness shines in his full splendour. A bun- 
die of myrrh is my well beloved unto me, and as a 
cluster of camphire. Cant. i. 13. 

2, A love of complacency and delight : as a man 



A Divine Cordial 



takes delight in a friend whom he loves. The 
soul that loves God rejoiceth in him, as in his trea- 
sure, and rests in him as in h s centre. The heart 
is so set upon God as it desires no more. Shew 
us the Father, arid it sufficeth. John xiv. 8. 

3. A love of benevolence, which is a wishing 
well to the cause of God. He that is endeared in 
affection to his friend, wisheth all happiness to him. 
This is to love God when we are well wishers, we 
! desire that his interest may prevail ; our vote and 
prayer is, that his name may be had in honour 5 
that his gospel, which is the rod of his strength, 
may, like Aaron's rod, blossom, and bring forth 
almonds. 

IV. The properties of love. 1. Our love to 
God must be entire, and that, in regard of the sub- 
ject, it must be with the whole heart. Thou shalt 
love the Lord thy God, with all thy heart. Mark 
xii. 30. In the old law, an high priest was not to 
marry with a widow, nor with an harlot ; not with 
a widow, because he had not her first love, nor 
with an harlot, because he had not all her love. 
God will have the whole heart. Their heart is di- 
vided. Hos. x. 2- The true mother would not 
have the child divided ; nor God will not have the 
heart divided : God will not be an inmate, to have 
' only one room in the heart, and all the other rooms 
let out to sin. It must be an entire love. 

2. It must be a sincere love. Grace be with all 
them that love our Lord Jesus in sincerity Eph. 
vi. 24. bincere ; it alludes to honey that is pure, 
and hath no wax in it : our love to God is sincere, 
wi e it is pure, and without self-respects : this the 
schoolmen e&D a love of friendship. We must 
love Christ (as Austin saith ) for himself : as we 



8p: 



A Divine Cordial* 



love sweet wine for its taste. God's beauty and 
love must be the two loadstones to draw our love 
to him, Alexander had two friends, Hephestion 
and Craterus ; Hephestion, quoth he, loves me be- 
cause I am Alexander : Craterus loves me because 
I am king Alexander : The one loved his person^ 
the other loved his benefits. Many love God be- 
cause he gives them corn and wine, and not for his 
intrinsic excellencies. Lycurgus would have vir- 
gins to be married without dowry, because their 
husbands should marry them purely for love. We 
must love C od more for what he is, than for what 
he bestows. True love is not mercenary : you 
need not hire a mother to love her child : a soul 
deeply in love with God needs not to be hired by 
rewards ; he cannot but love him for that oriency 
of beauty that sparkles forth in him. 

3. It must be a fervent love. The Hebrew 
word for love signifies ardency of affection. Saints 
must be seraphims, burning in holy love. To 
love one coldly, is all one as not to love him* 
The sun shines as hot as it can. Our love to God 
must be intense and vehement; like coals of ju- 
niper, which are most acute and fervent. PsaL cxx. 

4. Our love to transitory things must be indif- 
ferent ; we must love as if we loved not. 1. Cor. 
vii. 30. But our love to God must flame forth. 
The spouse was sick of love to Lhrist. Cant. ii. 

5. We can never love God as he deserves : as 
God's punishing us is less than we deserve. Ezra 
ix- 13 . So our loving him is less than he deserves. 

4. Love to God must be active ; it is like fire 
which is the most active element ; it is called the 
labour of love. 1. Thess. i. 3. Love is no idle 
grace, it sets the head a studying for God ? the feet 



A Divine Cordiaf* 



k running in the ways of his commandments. 
The love of Christ constrains. 2. Cor. v. 14: 
Pretences of love are insufficient. True love is 
not only seen at the tongue's end, but at the fin- 
ger's end ; it is the labour of love. Those living 
creatures, Ezek. i. 8. had wings, and hands un- 
der their wings : an emblem of a good christian ; 
he hath not only the wings of faith to fly, but hands 
under his wings, he works by love, he spends and 
is spent for Christ. 

5. Love is liberal ; it hath love-tokens to bes- 
tow. 1. Cor. xiii. 4. Charity is kind. Love 
hath not only a smooth tongue, but a kind heart. 
David's heart was fired with love to God, and he 
would not offer that to God which cost him nothing. 
2 Sam. xxiv. 24* Love is not only full of bene- 
volence, but beneficence. Love which enlargeth 
the heart, never straitens the hand. He that loves 
Christ, will be liberal to his members ; he will be 
eyes to the blind; feet to the lame : the backs and 
bellies of the poor shall be the furrows where he 
sows the golden seeds of liberality. Some say 
they love God, but their love is lame of one hand, 
they give nothing to good uses. Indeed faith 
deals about invisibles, but God hates that love 
ffrhich is invisible : love is like new wine which 
will have vent, it vents itself in good works. The 
apostle speaks it in honour of the Corinthians, that 
they gave to the poor saints, not only to, but be- 
yond their power. 2. Cor. viii. 3. Love is bred 
at court, it is a noble munificent grace. 

6. Love to God is peculiar. He who is a lover 
of God, gives him such a love as he bestows upon 
none else. As God gives his children such a love 
as he doth not bestow upon tha wicked ; electing^ 



82 A Divine Cordial. 

adopting love ; so a gracious heart gives to God 
such a special distinguishing U uc the can 

share in, I have espoused you to one husband, that 
I may present you as a chaste virgin to Christ, 
2. Cor. xi. 2. A wife espoused to one husb vd, 
gives him such a love as she hath for none else ; 
she doth not part with her conjugal love to any 
but her husband : so a saint espoused to Christ, 
gives hirn a peculiarity of love, a love incommuni- 
cable to any other, namely a love joined with a- 
doration. Not only the love is given to God, but 
the soul A garden enclosed, is m y sister, my spouse. 
Cant iv. 8. The heart of a believer is Christ's 
garden, the flower growing in it, is love mixed 
with divine worship, and this flower is for Christ 
alone to smell to ; the spouse keeps the key of the 
garden, that none may come there but Christ. 

7. Love to God is permanent ; it is like the fire 
the vestal virgins kept at Rome, it doth not go out ; 
true love boils over, but doth not give over. 
Love to God, as it is sincere without hypocrisy, 
so it is constant without apostacy. Love is like 
the pulse of the body, always beating ; it is not a 
land flood, but a spring. As wicked men are con- 
stant in love to their sins ; neither shame nor sick- 
nesss, nor fear of hell, will make them give over 
their sins : so nothing can hinder a christian's love 
to God : nothing can conquer love, not any diffi- 
culties, or oppositions. Love is strong as the 
grave. Cant- viii. 6. The grave swallows up the 
strongest bodies ; so love swallows up the strong- 
est difficulties. Many waters cannot quench love. 
Cant. viii. 7. Neither the sweet waters of plea- 
sure, nor the bitter waters of persecution : love to 
God abides firm to death. jBeing rooted and ground- 



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83 



edin love. Ephes. iii. 17- Light things, as chaff 
and feathers, are quickly blown away, but a tree 
that is rooted, abides the storm ; he that is rooted 
in love endures : true love never ends but with life. 

V. The degrees of love. We must love God 
above all other objects. There is nothing on earth 
1 desire in comparison of thee. Psal- lxxiii. 25* 
God is the quintessence of all good things, he is 
superlatively good ; now the soul seeing a super, 
eminency in God, and admiring in him that con- 
stellation of all excellencies, is carried out in love 
to him in the highest degree. The measure of 
our love to God, saith Bernard, must be to love 
him without measure. God who is the chief of 
our happiness, must have the chief of our affec- 
tions. 1 would cause thee to drink of my spiced 
wine, of the juice of my pomegranate. Cant- viii. 
2. If the spouse hath any love better than other, 
a cup more juicy and spiced, Christ shall drink of 
that. The creature may have the milk of our love, 
but God must have the cream. Love to God 
must be above all other things, as the oil swims a- 
bove the water. 

p We must love God more than relations : As 
in the case of Abraham's offering up Isaac ; Isaac 
being the son of his old age, no question, he lov- 
ed him entirely, and doated on him ; but when 
God saith, Abraham offer up thy son. Gen. xxih 
2- Though it were a thing might seem, not on- 
ly to oppose his reason, but his faith, for the Mes- 
siah was to come of Isaac, and if he be cut off, 
where shall the world have a mediator ? yet such 
was the strength of Abraham's faith, and the ar* 
i dency of his love to God, that he will take the sa* 
; enticing knife, and let out Isaac's blood, Q\xz 



84 



A Divine Cordial* 



blessed Saviour tells us of hating father and mother. 
Luke xiv. 26. Christ would not have us unnat- 
ural ; but if our dearest relations lie in our way, 
and would hinder us from Christ, either we must 
step over them, or tread upon them Deut. xxxiii. 
9. Though some few drops of love may run be- 
side to our kindred and alliance, yet the full tor- 
rent ii;ust run out after Christ ; relations may lie 
in the bosom, but Christ must lie in the heart. 

2. We must love God more than estate. Ye 
took joyfully the spoiling of your goods > Heb. x. 
34. They were glad they had any thing to lose 
for Christ. If the world be laid in one scale, and 
Christ in the other, he must weigh heaviest. And 
is it thus ? Hath God the highest room in our af- 
fections ? Plutarch saith, when a dictator was crea- 
ted in Rome, all other authority was for the time 
suspended : so when the love of God bears sway 
in the heart, all other love is suspended, and is as 
nothing in comparison of this love. 

CHAP. VIII. 

Containing A sharp corrective to those that do not 

love God. 

THIS may serve for a sharp reprehension to 
such as have not a dram of love to God in 
their hearts : and are there such miscreants alive ? 
He who loves not God, is a beast with a man's 
head. Oh wretch, dost thou live upon God every 
day, yet not love him ? If one had a friend that 
fed him continually with money, and gave him all 
his allowance, were not he worse than a barbarian, 
that did not respect and honour that friend ? sucfar 



A Divine Cordial. 



a friend is God, he gives thee thy breathy he be- 
stows a livelihood upon thee, and wilt thou not love 
him ? thou wilt love thy prince if he saves thy life, 
and wilt thou not love God who gives thee thy life ? 
What loadstone so powerful to draw love, as the 
blessed Deity ? He is blind whom beauty doth not 
tempt ; he is sottish, who is not drawn with the 
cords of love. When the body is cold and hath 
no heat in it, it is a sign of death : that man is dead, 
who hath no heat of love in his soul to God. How 
can he expect love from God, who shews no love 
to him ? will God ever lay such a viper in his bo- 
som, as spits forth the poison of malice and enmi- 
ty against him ? 

This reproof falls heavy upon the athiests of this 
age, who are so far from loving God, that they do 
all they can to spite him. They declare their sin 
as Sodom. Isa. iii. 9. They set their mouth a- 
gainst the heavens. Psal. IxxiiL 9. In pride and 
blasphemy, and bid open defiance to God ; these 
are monsters in nature, devils in the shape of men : 
let them read their doom. If any man love not 
the Lord Jesus Christ, let him he Anathema Mar- 
an-atha. 1. Cor. xvi. 22. That is, let him be ac- 
cursed from God, till Christ's coming to judgment; 
let him be heir to a curse while he lives, C and at 
the dreadful day of the Lord, let him hear that 
heart-rending sentence pronounced against him, 
go thou cursed. 



H 



$6 



A Divine Cordial. 



CHAP. IX. 

Discovering the signs, or fruits of love to God. 

LET us try ourselves impartially, whether we 
are in the number of those that love God. 
For the deciding of this, (our love will be best 
seen by the fruits of it) I shall lay down fourteen 
signs, or fruits of love to God, and it concerns us 
nearly to search, whether any of these fruits grow 
in our garden. 

L The first fruit of love is, musing of the mind 
upon God. He who is in love, his thoughts are 
still upon the object : he who loves God, is ravish- 
ed and transported with the contemplations of God. 
When Iaxvake lam still with thee. Psal. cxxxix. 
18. The thoughts are as travellers in the mind : 
David's thoughts kept heaven-road, I am still with 
thee. God is the treasure, and where the treasure 
is, there is the heart. By this we may try our love 
to God. What are our thoughts most upon ? can 
we say we are ravished with delight when we think 
on God ? have our thoughts got wings ? are they 
fled aloft ? do we contemplate Christ and glory ? 
Oh how far are they from being lovers of God, 
who scarce ever think of God ! God is not in all 
his thoughts. Psal. x. 4. A sinner crowds God 
out of his thoughts ; he never thinks of God, un- 
less with horror, as the prisoner thinks of the judge. 

II. The second fruit of love is, desire of com- 
munion : love desires familiarity and intercourse* 
My heart and flesh crieth out for the living God. 
Psal. lxxxiv. 2. King David being debarred the 
house of God, where was the tabernacle, (the visi- 
ble token of his presence) he now breaths after 



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87 



God, and in an holy pathos of desire, cries out for 
the living God. Lovers would be parleying to- 
gether. If we love God we prize his ordinances, 
because there we meet with God : he speaks to us 
in his word, and we speak to him in prayer. By 
this let us examine our love to God. Do we de- 
sire intimacy of communion with God ? Lovers 
cannot be long asunder. Such as love God, have 
an holy fondness, they know not how to be from 
him ; they can want any thing but God's presence j 
they can want health and friends, they can want a 
full table, but they cannot want God. Hide not 
thy face from me, lest I be like them that go down 
into the grave. Psal. cxliii. 7* Lovers have their 
fainting fits : David was ready to faint away, and 
die, when he had not a sight of God. They who 
love God cannot be contented with having ordi- 
nances, unless they may enjoy God in them ; that 
were to lick the glass, and not the honey. What 
shall we say to them who can be all their lives long 
without God ? they think God may be best spared : 
they complain they want health and trading, but 
not that they want God. Wicked men are not ac- 
quainted with God ; and how can they love who 
are not acquainted ? nay, which is worse, they do 
not desire to be acquainted with him. They say 
to God, depart from us> we desire not the know- 
ledge of thy ways. Job, xxi. 14. Sinners shun 
acquaintance with Goclj they count his presence a 
burden ; and are these lovers of God ? Doth that 
woman love her husband, who cannot endure to be 
in his presence ? 

III. The third fruit of love is grief. Where 
there is love to God, there is a grieving for our 
sins of unkindness against him. A child that loves 



88 



A Divine Cordial. 



his father, cannot chuse but weep for offending him. 
The heart that burns in love, melts in tears : O 
that I should abuse the love of so dear a Saviour ! 
Did not my Lord suffer enough upon the cross, 
but must I make him suffer more ? Shall I give 
him more gall and vinegar to drink ? How disloy- 
al and disengenuous have I been ! how have I grie- 
ved his Spirit, trampled upon his royal commands, 
slighted his blood ! this opens a vein of godly sor- 
row, and makes the heart bleed afresh. Peter 
went out and wept bitterly. Matt. xxvi. 75. 
When Peter thought how dearly Christ loved him \ 
he was taken up into the mount of transfiguration, 
Christ shewed him the glory of heaven in a vision : 
now that he should deny Christ after he had recei- 
ved such signal love from him, this broke his heart 
with grief, he went out and wept bitterly. 

By this let us try our love to God. Are our 
hearts spiritual limbecs, dropping the water of god- 
ly tears? Do we grieve for our unkindness against 
God, our abuse of mercy, our non-improvement 
of talents ? How far are they from loving God, 
who sin daily, and their hearts never smite them ; 
they have a sea of sin, and not a drop of sorrow ; 
they are so far from being troubled, that they make 
merry with their sins. When thou doest evil, then 
thou rejoieest. Jer. xi. 15. Oh wretch, did Christ 
bleed for sin, and doest thou laugh at it ? These 
are far from loving God : does he love his friend, 
that loves to do him an injury ? 

IV. Another fruit of love is, magnanimity. 
Love is valorous, it turns cowardice into courage : 
love will make one venture upon the greatest diffi- 
culties and hazards. The fearful hen will fly upon 
a dog or serpent, to defend her young ones. Love 



A Divine Cordial, 



89 



doth infuse a spirit of gallantry and fortitude into 
a christian. He that loves God will stand up in 
his cause, and be an advocate for him. We can- 
not but speak the things which we have seen and 
heard. Acts iv. 20. He who is afraid to own 
Christ, hath but little love to him. Nicodemus 
came sneaking to Christ by night. John iii. 2. 
He was fearful of being seen with him in the day 
time. Love casts out fear. As the sun expels 
fogs and vapours : so doth divine love in a great 
measure expel carnal fear. Doth he love God, 
that can hear his blessed truths spoken against, 
and be silent ? He who loves his friend, will stand 
up for him, and vindicate him when he is reproach- 
ed. Doth Christ appear for us in heaven, and are 
we afraid to appear for him on earth ? Love ani- 
mates a christian ; it fires his heart with zeal, and 
steels it with courage. 

V The fifth fruit of love is sensibility. If we 
love God, our hearts ache for the dishonour done 
to him by wicked men : to see, not only the banks 
of religion, but civility, broken down, and a flood 
of wickedness coming in ; to see God's sabbaths 
profaned, his oath violated, his name dishonoured ; 
if there be any love to God in us, we shall lay 
these things to heart. Lot's righteous soul was 
vexed for the unclean conversation of the wicked. 
2. Pet. ii. 7. He took the sins of Sodom, and 
made spears of them to pierce his own soul. How 
far are they from loving God, who are not at all 
aifected with his dishonour ? if they have but peace 
and trading, they lay nothing to heart. A man who 
is dead drunk, though another be bleeding to death 
by^ him, he never minds, or is sensible : so many 
being drunk with the wine of prosperity, when the 

h 2 



90 



A Divine Cordial* 



honour of God is wounded, and his truths lie a 
bleeding, they are not sensible. Did men love 
God, they would grieve to see his glory suffer, 
and religion itself become a martyr. 

VI. The sixth fruit of love is antipathy against 
sin. Fire purgeth the dross from the metal. The 
fire of love purgeth out sin. Ephraim shall say, 
what have 1 to do any more with idols- Hos. xiv. 
8. He that loves God, will have nothing to do 
with sin, unless to give battle to it. Sin strikes 
not only at God's honour, but his being. Doth 
he love his prince, that harbours him who is a trai- 
tor to the crown ? Is he a friend to God, who loves 
that which God hates ? The love of God, and the 
love of sin, cannot dwell together : the affections 
cannot be carried to two contrarieties at the same 
time. A man cannot love health, and love poison 
too : so, one cannot love God and sin too. He 
who hath any secret sin in his heart allowed, is as 
far from loving God, as heaven and earth are dis- 
tant one from the other. 

VII. Another fruit of love is crucifixion. He 
who is a lover of God, is dead to the world. Iam 
crucified to the world. Gal. vi. 14. I am dead to 
the honours and pleasures of it. He who is in love 
with God, is not much in love with any thing else: 
his love to God moves as the sun in the firmament, 
swiftly ; but his love to the world, is as the motion 
of the sun upon the dial, which is very slow. 
The love of God and the violent love of the world, 
are inconsistent. If any man love the worlds the 
love of the Father is not in him. 1 John ii. 15. 
Love to God swallows up all other love : as Moses's 
rod swallowed up the Egyptian rods. If a man 
sould live in the sum what a small point would all 



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91 



the earth be ; so when a man's heart is raised above 
the world, in the admiring and loving God, how 
poor and slender are these things below: they seem 
as nothing in his eye. It was a sign the primitive 
christians did love God, their money did not lie 
near their hearts, but they laid down their money at 
the apostle's feet. Acts iv. 35. 

Try by this your love to God. What shall we 
think of such as have never enough of the world? 
they have the dry dropsy of covetousness, thirst- 
ing insatiably after riches. That pant after the 
dust of the earth. Amos ii. 7. Never talk of your 
love to Christ (saith Ignatius) when you prefer 
the world before the pearl of price ; and are there 
not many such who prize their gold above God ? 
If they have a south-land, they care not for the wa- 
ter of life ; they will sell Christ and a good con- 
science for money. Will God ever bestow hea- 
ven upon them, who so basely undervalue him, 
preferring glittering dust, before the glorious dei- 
ty ? what is there in the earth that we should so set 
our hearts upon it ? only the devil makes us look 
upon it through a multiplying glass. The world 
hath no real intrinsical worth, it is but paint and 
alchymy. The world hath two breasts, the one 
breast is dry, it is vanity ; the other breast runs 
blood, it is vexation. 

VIII. The next fruit of love is fear. In the 
godly love and fear do kiss each other. There is 
a double fear ariseth from love. 1. A fear of dis- 
pleasing. The spouse loves her husband, there- 
fore will rather deny herself, than displease him. 
The more we love God, the more fearful we are of 
grieving his Spirit. How then can I do this great 
xvic/cedness, and sin against God ? Gen. xxxix. 9. 



92 A Divine Cordial. 

When Eudoxia the empress threatened to banish 
Chrysostom ; tell her (saith he) I fear nothing but 
sin. That is a blessed love which puts a christian 
into a hot fit of zeal, and a cold tit of fear, making 
him shake and tremble, and not dare willingly to 
offend God. 

2. A fear mixed with jealousy. EWs heart 
trembled for the ark. 1. Sam. iv. 13. It is not 
said, his heart trembled for Hophni and Phineas, 
his two sons, but his heart trembled for the ark, be- 
cause if the ark was taken, then the glory was de- 
parted. He that loves God is full of fear lest it 
should go ill with the church ; he fears lest pro- 
faneness (which is the plague of leprosy) should 
increase, lest popery get footing, lest God should 
go from his people. The presence of God in his 
ordinances, is the beauty and strength of a nation. 
The Trojans had the image of Pallas, and they had 
an opinion that as long as that image was preserved 
among them, they should never be conquered. 
So long as God's presence is with a people, so long 
they are safe; but the soul inflamed in love to God, 
fears lest the visible tokens of God's presence 
should be removed. 

By this touch-stone let us try our love to God. 
Many fear lest peace and trading go, but not lest 
God and his gospel go ; are these lovers of God ? 
He who loves God is more afraid of the loss of 
spiritual blessings than temporal. If the sun of 
righteousness remove out of our horizon, what 
can follow but darkness ? what comfort can an or- 
gan, or anthem give, if the gospel be gone ? Is it 
not like the sound of a trumpet, or a volley of shot 
at a funeral ? 

IX. If we are lovers of God, we love that which 



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93 



(rod loves. 1. We love God's word. David es- 
teemed the word, for the sweetness of it above hon- 
ey. Psal. cxix. 103. And for the value of it a- 
bove gold. Psal. cxix. 72. The lines of scrip- 
ture are richer than the mines of gold. Well may 
we love the word ; it is the load-star that directs us 
to heaven, it is the field in which the pearl is hid. 
That man who loves not the word, but thinks it 
too strict, and could wish any part of the bible torn 
out (as that adulterer did the seventh command- 
ment) he hath not the least spark of love in his heart. 

2. We love God's day ; we do not only keep a 
sabbath, but love a sabbath. If thou call the sab- 
bath a delight. Isa. Iviii. 13. The sabbath is that 
which keeps up the face of religion amongst us ; 
this day must be consecrated as glorious to the 
Lord. The house of God is the palace of the great 
King ; on the sabbath God shews himself there 
through the lattice. If we love God, we prize his 
day above all other days, All the week would be 
dark, if it were not for this day ; on this day man- 
na falls double ; now if ever, heaven-gate stands o- 
pen, and God comes down in a golden shower ; 
this blessed day the sun of righteousness riseth 
upon the soul. How doth a gracious heart prize 
that day, which was made on purpose to enjoy God 
in. 

3. We love God's laws. A gracious soul is 
glad of the law, because it checks his sinful exor- 
bitances. The heart would be ready to run wild 
in sin, if it had not some blessed restraints put upon 
it by the law of God. He that loves God, loves 
his law, the law of repentance, the law of self-denial. 
Many say they love God, but they hate his laws. 
Let us break their bands asunder, and cast away 



94 



A Divine Cordial. 



their cords from us. Psal. ii. 3. God's precepts 
are compared to cords, they bind men to their good 
behaviour ; but the wicked think these cords 
too strait, therefore they say, let us break them. 
They pretend to love Christ as a Saviour, but hate 
him as a prince. Christ tells us of his yoke. Mat. 
ii. 29. Sinners would have Christ put a crown 
upon their head, but not a yoke upon their neck. 
He were a strange king that should rule without 
laws. 

4. We love God's picture, we love his image 
shining in the saints. He that loves him that be- 
gat, loves him also that is begotten of him. 1 John 
v. 1. It is possible to love a saint, yet not love 
him as a saint; we may love him for something else, 
for his ingenuity, because he is affable and boun- 
tiful. A beast loves a man, but not as he is a man, 
but because he feeds him,, and gives him proven- 
der. But to love a saint as he is a saint, this is a 
sign of love to God. If we love a saint for his 
saint-ship, as having something of God in him, then 
We love him in these four cases. 

1. We love a saint though he be poor. A man 
that loves gold, loves a piece of gold though it be 
in a rag : so though a saint be in rags, we love him, 
because there is something of Christ in him. 

2. We love a saint though he hath many person- 
failings. There is no perfection here ; in some, 
rash anger prevails ; in some, inconstancy ; in some, 
too much love of the world. A saint in this life 
is like gold in the ore, much dross of infirmity 
cleaves to him, yet we love him for the grace that 
is in him. A saint is like a fair face with a scar : 
we love the beautiful face of holiness. Though 
there be a scar in it e Th& best emerald hath its 



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95 



blemishes, the brightest stars their twinklings, and 
the best of the saints have their failings. Thou 
that canst not love another because of his infirmi- 
ties, how wouldest thou have God love thee ? hast 
not thou good store ? 

3. We love the saints though in some lesser 
things they differ from us. Perhaps another chris- 
tian hath not so much light as thou, and that may 
make him err in some things ; wilt thou presently 
un-saint him because he cannot come up to thy 
light ? Where there is union in fundamentals, there 
ought to be union in affections. 

4. We love the saints though they are persecu- 
ted. We love precious metal though it be in the 
furnace. St. Paul did bear in his body the marks 
of the Lord Jesus. Gal. vi. 17. Those marks 
were like the soldier's scars, honourable. We 
must love a saint as well in chains, as in scarlet. 
Constantine did kiss the hole of Paphnusius's eye 
because he suffered the loss of his eye for Christ 
If we love Christ, we love his persecuted members. 

If this be to love God, when we love his image 
sparkling in the saints, Oh then, how few lovers 
of God are to be found ! Do they love God, who 
hate them that are like God ? Do they love Christ's 
person, who are filled with a spirit of revenge a- 
gainst his people ? How can that wife be said to 
love her husband, that tears his picture ? Surely 
Judas and Julian are not yet dead, their spirits live 
in the world. Who are guilty but the innocent ? 
What greater crime than holiness, if the devil may 
be one of the grand jury ? Wicked men seem to 
bear great reverence to the saints departed ; they 
canonize dead saints, but persecute living. In vain 
do men stand up at the creed; and tell the world 



96 



A Divine Cordial. 



they believe in God, when they abominate one of 
the articles of the creed namelv, the communion 
of saints. Surely, there is not a greater sign of 
man ripe for hell, than this, not only to want grace, 
but to hate it. 

X. Another blessed sign of love, Is to entertain 
good thoughts of God. He that loves his friend, 
construes what his friend doth in the best sense. 
Love thinketh no evil 1. Cor. xiii. 5. Malice 
interprets all in the worst sense ; love interprets all 
in the best sense ; it is an excellent commentator 
upon providence ; it thinks no evil. He that loves 
God, hath a good opinion of God ; though he af- 
flicts sharply^ yet the soul takes all well. This is 
the language of a gracious spirit : my God sees 
what an hard heart I have, therefore drives in one 
wedge of affliction after another, to break my heart; 
he know how full I am of bad humours, how sick 
of a pleurisy, therefore lets me blood to save my 
life ; this severe dispensation is either to mortif 
some corruption, or to exercise some grace : ho 
good is God that will not let me alone in my sins, 
but smites my body, to save my soul ! Thus h 
that loves God, takes every thing in good part.* 
Love puts a candid gloss upon all God's actions. 
Thou who are apt to murmur at God, as if he ha 
dealt ill with thee, be humbled for this ; say thus 
with thvself, if I loved God more, 1 should hav 
better thoughts of God. It is Satan that makes u 
have good thoughts of ourselves, and hard thoughts 
of God. Love takes all in the fairest sense, it 
thinketh no evil 

XL The eleventh fruit of love is obedience. 
Me that hath my commandments, anclkeepeth them, 
he it is that loveth me. John xiv. 21, It is a 



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97 



vain thing to say we love Christ's person, if we 
slight his^commands. Doth that child love his 
father, who refuse th to obey him ? If we love God, 
we will obey him in those things which cross fiesh 
and blood. 

1. In things difficult. 

2. In things dangerous. 

1. In things difficult. As first, in mortifying 
sin. There are some sins which are not only near 
to us as the garment, but dear to us as the eye ; 
if we love God, we will set oursel ves against these, 
both in purpose and practice. Second. In forgiv- 
ing our enemies. God commands us upon pain 
of death to forgive. Forgive one another. Ephes. 
iv. 32. This is hard, it is crossing the stream ; 
we are apt to forget kindnesses, and remember in- 
juries : but if we love God, we will pass by offen- 
ces. When we seriously consider how many tal- 
ents God hath forgiven us, how many affronts and 
indignations he hath put up at our hands, this makes 
us write after his copy, and endeavour rather to bu- 
ry an injury? than retaliate it. 

2. In things dangerous. When God calls us 
to suffer for him, we will obey. Love made Christ 
suffer for us ; love was the chain that fastened him 
to the cross ; so if we love God, we shall be wil- 
ling to suffer for him. Love hath a strange quali- 
ty, it is the least suffering grace, and yet it is the 
most suffering grace : it is the least suffering grace 
in one sense; it will not suffer known sin to lie in 
the soul unrepented of, it will not suffer abuses 
and dishonours done to God, thus it is the least 
suffering grace ; yet it is the most suffering grace, 
it will suffer reproaches, bonds, imprisonments, 
far Christ's sake. / am ready not only to be betim? 

I 



98 



A Divine Cordial. 



but to die for the name of the Lord Jesus. Acts, 
xxi. 13. It is true, every christian is not a mar- 
tyr, but he hath a spirit of martyrdom in him, he 
saith as Paul, I am ready to be bound, he hath a 
disposition of mind to suffer, if God call. Love 
will carry men out above their strength. Tertul- 
lian observes how much the heathen suffered for 
love to their country. If the spring- head of na- 
ture riseth so high, surely grace will rise higher. 
If love to their country will make men suffer, much 
more should love to Christ. Love endureth all 
things* 1 Cor. xiii. 7. Basil speaks of a virgin 
condemned to the fire, who having her life and es- 
tate offered her, if she would fall down to the idol, 
answered, let life and money go, welcome Christ. 
It was a noble and zealous speech of Ignatius, let 
me (saith he) be ground with the teeth of wild 
beasts, If I may be Christ's pure wheat. How 
did divine affection carry the primitive saints above 
the love of life, and the fear of death ! St. Stephen 
was stoned, St. Luke hanged on an olive tree, St. 
Peter crucified at Jerusalem with his head down- 
ward. These divine heroes were willing to suffer, 
rather than by their cowardice to make the name 
of God suffer. How did St. Paul rattle his chain 
that he wore for Christ ! he did glory in it, as a 
woman that is proud of her jewels, saith Chrysos- 
tom. And holy Ignatius did wear his fetters as a 
bracelet of diamonds. JVot accepting deliverance. 
Heb. xi. 35. They refused to come out of prison 
on sinful terms, they preferred their innocency be- 
fore their liberty. 

By this let us try our love to God, have we a 
spirit of martyrdom \ Many say they love God, but 
how doth it appear I they will not forego the least 



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99 



comfort, or undergo the least cross for his sake. 
If Jesus Christ should have said to us, I love you 
well, you are dear to me, but I cannot suffer, I can- 
not lay down my life for you, we should have ques- 
tioned his love very much ; and may not Christ 
suspect us, when we pretend love to him, yet will 
endure nothing for him ? They who bear true af- 
fection to God, will according to their vow in bap- 
tism, fight under his banner, to their death, and 
make Christ's crown flourish in their ashes. 

XII. He who loves God will endeavour to make 
him appear glorious in the eyes of others. Such 
as are in love will be commending, and setting 
forth the amiableness of those persons whom they 
love. The love sick spouse describes Christ in 
all his beauty. His head is as the most fine gold, 
his cheeks are as a bed of spices. Cant. v. 11. 
If we love God, we will spread abroad his excel- 
lencies, that so we may raise his fame and esteem, 
and may tempt others to fall in love with him. 
Love cannot be silent, we shall be as so many trum- 
pets, sounding forth the freeness of God's grace, 
the transcendency of his love, the glory of his king- 
dom. Love is like fire ; where it burns in the 
heart, it will break forth at the lips, it will be ele- 
gant and pathetical in setting forth God's praise : 
love must have vent. 

XIII. The thirteenth fruit of love is, to long for 
Christ's appearing. Henceforth there is a crown 
of righteousness laid up for me, and not for me on- 
ly, but for them xvhich love Christ's appearing. 
2 Tim. i. 8. Love desires union, Aristotle gives 
the reason, because joy flows upon union. When 
our union with Christ is perfect in glory, then our 
joy will be full. He that loves Christ loves his 



100 



A Divine Cordial. 



appearing. Christ's appearing will be an happy 
appearing to the saints. His appearing now, is 
very comfortable, when he appears for us as an ad- 
vocate. Heb. ix. 24. But the other appearing 
will be infinitely more, when he shall appear for 
us as our husband ; he will at that day bestow two 
jewels upon us. 1. His love ; a love so great and 
astonishing, that it is better felt than expressed. 
2. His likeness. When he shall appear, we shall 
be like him. 1 John iii. 2. And from both these 
love and likeness, infinite joy will flow into the soul. 
No wonder then he who loves Christ, longs for his 
appearance. Doth not the bride long for the mar- 
riage day ? The Spirit and the bride say come, even- 
so come Lord Jesus. Rev. xxii. 17. By this let 
us try our love to Christ. A wicked man, who is 
self-condemned, is afraid of Christ's appearing, he 
wisheth he would never appear ; but such as love 
Christ, are joyful to think of his coming in the 
clouds ; they shall then be delivered from all their 
sins and fears, they shall be acquitted before men 
and angels, and shall be for ever translated into the 
paradise of God. 

XIV. Love will make us stoop to the meanest 
offices. Love is an humble grace, it doth not walk 
abroad in state, it will creep upon its hands, it will 
stoop and submit to any thing whereby it may be 
serviceable to Christ. As we see in Joseph of Ari- 
mathea, and Nicodemus, both of them honourable 
persons, yet one takes down Christ's body with 
his own hands, and the other embalms it with sweet 
odours ; it might seem much for persons of their 
rank to be employed in that service, but love made 
them do it. If we love God we shall not think any 
%vork too mean for us, wherein we may be help- 



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101 



ful to Christ's members. Love is not squeamish, 
it will visit the sick, relieve the poor, wash the 
saints wounds. The mother that loves her child, 
is not coy and nice, she will do those things about 
her child, which others would scorn to do. He 
who loves God will humble himself to the mean- 
est office of love to Christ and his members. 
These are the fruits of love to God. Happy are 
they who can find these out-landish fruits growing , 
in their souls 

CHAP. X. 

An exhortation to love God. 

THE third use is of exhortation, and it hath three 
branches. 1. Let me earnestly persuade all, 
who bear the name of christians, to become lovers 
of God. O love the Lord all ye his saints '. Psal. 
xxxi. 23. There are but few that love God : 
many give him an hypocritical kiss, but few love 
him. It is not so easy to love God as most ima- 
gine: The affection of love is natural, but the grace 
is not. Men are by nature God-haters. Rom. i. 
30. The wicked would fly from God ; they would 
neither be under his rules, nor within his reach ; 
they fear God but do not love him. All the strength 
in men or angels, cannot make the heart love God : 
ordinances will not do it of themselves, nor judg- 
ments ; it is only the almighty and invincible pow- 
er of the Spirit of God, can infuse love into the 
soul ; this being so hard a work, it calls upon us 
for the more earnest prayer and endeavour after this 
angelical grace of love. To excite and enflame 
our desires after it, I shall prescribe twenty motives. 
L Without this a!! our religion is vain, It is 



tm 



A Divine Cordial 



not duty, but love to duty, God looks at ; it is not 
how much we do, but how much we love. If a 
servant doth not his work willingly, and out of love, 
it is not accepted. Duties not mingled with love, 
are as burdensome to God, as they are to us. 
David therefore counsels his son Solomon to serve 
God with a willing mind. 1 Chron. xxviii. 9. 
To do duty without love, is not sacrifice, but pe- 
nance. 

II. Love is the most noble and excellent grace, 
It is a pure flame kindled from heaven, by it we 
resemble God who is love. Believing and obey- 
ing do not make us like God, but by love we grow 
like him. 1 John iv. 16. Love is a grace doth, 
most delight in God, and is most delightful to him, 
That disciple who was most fuH of love, lay in 
Christ's bosom. Love puts a verdure and lustre 
tipon ail the graces : the graces seem to be eclipsed, 
unless love shine and sparkle in them : faith is not 
true, unless it work by love ; the waters of repen- 
tance are not pure, unless they flow from the spring 
of love. Love is the savoury meat God loves, it 
is the incense which makes all our services fra- 
grant and odoriferous ; it is the spiced wine, and 
the juice of pomegranate. 

III. Is any thing unreasonable that God requires? 
It is but our love ; if he should ask our estate, or 
the fruit of our bodies, could we deny him ? but 
he asks only our love ; he would only pick this 
flow r er : is this an hard request ■ was there ever a- 
ny debt so easily paid as this I we do not at all im- 
poverish ourselves by paying it. Love is no bur- 
den. Is it any labour for the bride to love her hus- 
band ? Love is delightful. 

IV. God is the most adequate and complete ob- 



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103 



ject of our love : all the excellencies that lie scat- 
tered in the creatures, are twisted together, and u- 
nited in him ; he is a magazine of blessings ; he 
is wisdom, beauty, love, yea the quintessence of 
goodness ; there is nothing in God can cause a nau- 
seating or loathing ; the creature doth sooner sur- 
feit than satisfy ; but there are fresh beauties spark- 
ling forth in God; the more we enjoy of him, the 
more we are ravished with delight. 

There is nothing in God to dull our affections^ 
or quench our love, no infirmity, no deformity, 
which do usually weaken and cool love. There 
i is that delicious sweetness in God, as may not on- 
\ ly entice, but command our love. If there were 
more angels in heaven than there are, and all those 
! glorious seraphims had an immense flame of love 
I burning in their breasts to eternity, yet could they 
i not love God equivalently to that infinite perfection 
I and transcendency of goodness which is in him. 
Surely then here is enough to tempt us to fall in 
love with God, we cannot spend our love upon a 
better object. 

V. Love doth faciliate religion, it oils the wheels 
I of the affections, and makes them more lively and 

cheerful in God's service ; love takes off the tedious- 
ness of duty. Jacob thought seven years but little, 
\ for the love he did bear to Rachel. Love makes 
duty a pleasure. Why are the angels so swift and 
winged in God's service ? it is because they love 
him. Love is never weary. He that loves God 
is never weary of telling it; and he that loves Ged> 
is never weary of serving him. 

VI. God desires our love. It were much for 
a king to desire the love of a woman that is defor- 
med and leprous. We have lost our beauty, and 



104 



A Divine Cordial. 



stained our blood, yet the king of heaven is a sui- 
tor to us. What is there in our love that God 
should come a wooing for it ? What is God the 
better for our love ? he doth not want it, he is in- 
finitely blessed in himself; if we deny him our love^ 
he hath more sublime creatures who pay the cheer- 
ful tribute of love to him. God doth not need our 
love, yet he seeks it. 

VII. God hath deserved our love ; how hath he 
loved us ! Our affections should be kindled at the 
fire of God's love. What a miracle of love is it, 
that God should love us, when there was nothing 
in us lovely. When thou wast in thy blood, I said 
unto thee, live. Ezek. xvi. 6. The time of our 
loathing, was the time of God's loving. We had 
something in us to provoke fury, but nothing to 
entice love. What an hyperbole of love was it to 
give Christ to us ! that Christ should die for sin- 
ners ; God hath set all the angels in heaven a won- 
dering at this love. St. Austin saith, the cross was 
a pulpit, and the lesson Christ preached in it was 
love. O the living love of a dying Saviour ! Me- 
thinks I see Christ upon the cross bleeding all o- 
ver, methinks I hear him say to us, reach hither 
your hands, put them into my sides, feel my bleed- 
ing heart, see if I love you not, and will you not 
bestow your love upon me ? will you love the 
world more than me ? did the world appease the 
wrath of God for you ? have not I done all this ? 
and will you not love me I It is natural to love 
where we are loved. Christ having set us a copy 
of love, and written it with his blood, let us labour 
to write after so fair a copy, and imitate him in 
love. 

VIII. Love to God is the best self-love, It b 



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105 



■self-love to get the soul saved ; by loving God we 
forward our own salvation. He that dwelleth in 
love, dwelleth in God, and God in him. 1 John iv. 
16. And he is sure to dwell with God in heaven, 
that hath God dwelling in his heart. So that to 
love God is the truest self-love ; he that doth not 
love God, doth not love himself. 

IX. Love to God evidenceth sincerity. The 
upright love thee. Cant. i. 4. Many a child of 
God fears he is a hypocrite ; dost thou love God? 
When Peter was dejected in the sense of his sin, 
he thought himself unworthy that ever Christ 
should take notice of him, or employ him more in 
the work of his apostleship ; see how Christ goes 
about to comfort him. Peter, lovest thou me ^ 
John xxi. 15. As if Christ had said, though thou 
hast denied me through fear, yet if thou canst say 
from thy heart thou lovest me, thou art sincere and 
upright. To love God is a better sign of sinceri- 
ty, than to fear him. The Israelites feared God's 
justice. When he slew them, they sought him, and 
enquired earnestly after God. Psal. Ixxviii. 34. 
But what came all this to I Nevertheless, they did 
but flatter him nith their mouth, and lied to him 
with their tongue ; for their heart was not right 
with him. 36, 37 verses. That repentance is no 
better than flattery, which ariseth only from fear 
of God's judgments, and hath no love mixed with 
it. Loving of God evidenceth that God hath the 
heart ; and if the heart be his, that will command 
all the rest. 

X. By our love to God, we may conclude God's 
love to us. We love him, because he first loved us* 
1 John iv. 10. O saith the soul, if I knew God 
loved me, I could rejoice ; dost thou love God ? 



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then thou mayest be sure of God's love to thee. 
As it is with burning glasses ; if the glass burn, it 
is because the sun hath first shined upon it, else it . 
could not burn : so if our hearts burn in love to 
God, it is because God's love hath first shined up- 
on us, else we could not burn in love. Our love 
is nothing but the reflection of God's love. 

XI. If you do not love God, you will love some- 
thing else, either the world or sin ; and are these 
worthy of your love ? Is it not better to love Christ 
than these ? 

First, It is better to love God than the world, 
as appears in these eight particulars. 

1. If you set your love on w 7 orldly things, they 
will not satisfy ; you may as well satisfy your body 
with air, as your soul with earth. In the fulness 
of his sufficiency, he shall be in straits. Eccle. v. 
10. Plenty hath its penury. If the globe of the 
world were yours, it would not fill. Adam had 
two sons, Cain and Abel : Cain signifies posses- 
sion, Abel signifies vanity ; to shew us that in all 
our possessions there is vanity. And will you set 
your love on that which will never give you con- 
tent ? is it not better to love God ? he will give 
you that which shall satisfy. When 1 awake % I 
shall be satisfied with thy likeness. Psal. xvii. 15. 
When I awake out of the sleep of death, and shall 
have some of the rays and beams of God's glory 
put upon me, I shall then be satisfied with his like- 
ness. 

2. If thou love worldly things, they cannot re- 
move trouble of mind ; if there be a thorn gotten 
into the conscience, all the world cannot pluck it 
out. King Saul being perplexed in mind, all his 
crown jewels could not comfort him. 1 Sam, 



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xxviii. 15. But if you love God, he can give you 
peace when nothing else can ; he can turn the sha- 
dow of death into the morning. Amos v. 8. He 
can drop in Christ's blood, which is a cooling ju- 
lep ; he can whisper his love by the Spirit, and 
with one smile scatter all your fears and disquiets. 

3. If you love the world, you may love that 
which may hinder you from heaven. Worldly 
contentments may be compared to the waggons in 
an army ; white the soldiers have been victualling 
themselves at the waggons, they have lost the bat- 
tle. How hardly shall they that have riches enter 
into the kingdom of God ! Mark x. 23. Pros- 
perity to many, is like the sail to the boat, which 
quickly overturns it : so that by loving the world, 
you may love that which will endanger you, but 
if you love God, there is no fear of losing heaven ; 
he will be a rock to hide you, but not to hurt you : 
by loving him we come to enjoy him. 

4. You may love worldly things, and they can- 
not love you again. You love gold and silver, but 
your gold cannot love you again ; you love a pic- 
ture, but the picture cannot love you again ; you 
| give away your love to the creature, and receive 
no love back ; but if you love God, he will love 
jyou again. If any man love ?ne, my Father will 
[love him, and we will come unto him, and make our 
abode xvith him. John xiv. 23. God will not be 
behind hand in love to us ; for our drop we shall 
receive an ocean. 

5. When you love the world, you love that 
which is worse than yourselves. The soul (as 
Damascen saith) is a sparkle of celestial brightness, 
it carries in it an idea and resemblance of God ; 
while you love the world, you love that which is 



108 



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infinitely below the worth of your souls. Will 
any one lay out cost upon sackcloth ? when thou 
layest out thy love upon the world, thou layest out 
gold upon dung/ thou hangest a pearl upon a swine, 
thou lovest that which is inferior to thyself. As 
Christ speaks in another sense of the fowls of the 
air. Are ye not much better than they ? Matt, 
vi. 26. So I say of worldly things, are not ye 
much better than they ? You love a fair house, a 
beautiful picture ; are not you much better than 
they ? but if you love God, now you place your 
love on the fnost noble, sublime object, you love 
that which is better than yourselves : (rod is bet- 
ter than the soul, better than angels, better than 
heaven. 

6. You may love the world, and have hatred for 
your love. Because ye are not of the world, there- 
fore the world hateth you. John xv. 19. Would 
it not vex one to lay out money upon a piece of 
ground, and instead of bringing forth corn and 
grapes, it should yield nothing but nettles? Thus 
it is with all sublunary things; we love them, and 
they prove nettles to sting. The world is a step- 
mother, instead of giving the breast, it draws out 
the sword ; we meet with nothing, but either dis- 
appointment or discourtesy. Let fire come out of 
the bramble, and devour the cedars of Lebanon. 
Jud. ix. 15. While we love the creature, fire 
comes out of this bramble to devour us : but if we 
love God he will not return hatred for love. I love 
them that love me. Prov. viii. 17. God may 
chastise, but lv cannot hate. Every believer is 
part of Christ, and God can as well hate Christ as 
hate a believer. 

7. You may over-love the creature. You may 



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109 



love wine too much, silver too much, but you can- 
not love God too much. If it were possible to ex. 
<ceed, excess here were a virtue ; but it is our sin 
we cannot love God enough. How weak is thy 
heart ! Ezek.xvi. 30. So it may be said, how 
weak is our love to God ! it is like water of the 
last drawing from the still, which hath less spirit 
in it. If we could love God far more than we do, 
yet it were not proportionable to his worth : so 
that there is no danger of excess in our love to 
God. 

8. You may love worldly things, and they die 
and leave you. Riches take wings, relations drop 
away. The Romans painted the vanity of world- 
ly things in the form and shape of a man ; in his 
right hand a rose, in his left hand a lilly, under his 
feet wormwood : an emblem of the world : the 
rose is sweet, the lilly fair, but both fading ; and 
under the feet wormwood ; at death all the delights 
of the world will be bitter. There is nothing here 
abiding ; the creature hath a little honey in its 
mouth, but it hath wings, it will soon fly away. 
But if you love God, he is a portion for ever. Psal. 
lxxiii. 26. As he is called a sun for comfort, so 
a rock for eternity, he abides for ever. Thus we 
see it is better to love God than the world. 

Secondly, It is better to love God than sin. 
What is there in sin that any should love it ? 1. 
Sin is a debt. Forgive us our debts. Matt, vu 12. 
It is a debt which binds over to the wrath of God ; 
why should we love sin ? doth any man love to be 
in debt ? 2. Sin is a disease. The whole head is 
sick. Isa. i. 5. And wilt thou love sin ? will a- 
ny man hug a disease ? will he love his plague- 
sores? 3. Sin is a pollution. The apostle calls 



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A Divine Cordial* 



it jilthiness. James i. 21. It is compared to lep- 
rosy, to poison of asps, to vomit. God's heart 
riseth against sinners. My soul loathed them. 
Zech. xi. 8. Sin is a mis-shapen monster ; lust 
makes a man brutish, malice makes him devilish. 
What is in sin to be loved ? shall we love defor- 
mity ? 4. Sin is an enemy. It is compared to a 
serpent. Prov. xxiii. 32. It hath four stings, 
shame, guilt, horror, death. Will a man love that 
which seeks his death? Surely then it is better to 
love God than sin. God will save thee, sin will 
damn thee ; is not he bewitched who loves dam- 
nation ? 

XII. The relation we stand in to God calls for 
love. There is near affinity. Thy Maker is thy 
husband. Isa. liv. 5. And shall not a wife love 
her husband ? He is full of tenderness ; his spouse 
is to him as the apple of his eye, he rejoiceth over 
her as the bridegroom over the bride. Isa. lxii. 
5. He loves the believer as he loves Christ. John 
xvii. 26. The same love for quality, though not 
equally. If God be an husband, shall we not love 
him ? Affinity requires affection. Either we must 
love God? or we give ground of suspicion that we 
are not yet married to him. 

XIII. Love is the most abiding grace. This 
will stay with us when other graces take their fare- 
well. In heaven we shall need no repentance, be- 
cause we shall have no sin ; in heaven we shall not 
need patience, because there will be no affliction ; 
in heaven there shall need no faith : faith looks at 
things unseen. Heb. xi. 1. But then we shall 
see God face to face ; and where there is vision, 
there needs no faith. 

But when the other graces are out of date ? love 



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Ill 



continues ; and in this sense the apostle saith, love 
is greater than faith, because it abides the longest. 
Chanty never faileth. 1 Cor. xiii. 8. Faith is 
the Jacob's staff we walk with in this life. We 
walk by faith. 2 Cor, v. 7. But we shall set this 
Jacob's staff at heaven's door, and only love shall 
enter. Thus love carries away the crown from all 
the other graces. Love is the most long-lived 
grace, it is a blossom of eternity. How should 
we strive to excel in this grace, which alone shall 
live with us in heaven, and shall accompany us to 
the marriage supper of the Lamb ! 

XIV. Love to God will never let sin thrive in 
the heart. Some plants will not thrive when they 
are near together, as the laurel and vine : the love 
of God withers sin : though the old man live, yet 
as a sick man, it is weak, and draws its breath short. 
Love, like the water of jealousy, makes the thigh 
of sin to rot. The flower of love kills the weed 
of sin 5 though sin doth not die perfectly, yet it dies 
daily. How should we labour for that grace which 
is the only aqua-fortis to destroy sin. 

XV. Love to God is an excellent means for 
growth of grace. But grow in grace, 2 Pet. iii. 
18. Growth of grace is very pleasing to God. 
Christ accepts the truth of grace, but commends 
the degrees of grace ; and what can more promote 
and augment grace, than love to God? Love is 
like watering of the root, which makes the tree 
grow : therefore the apostle useth this expression 
in his prayer. The Lord direct your hearts into 
the love of God. 2 Thess. iii. 5. He knew this 
grace of love w T ould nurse and cherish all the gra- 
ces. 

XVI. The great benefit which will accrue to 



1,2 



A Divine Cordial. 



us, if we love God. Eye hath not seen, nor eat 
heard, neither hath entered into the heart of man, 
the things which God hath prepared for them that 
love him. 1 Cor. ii. 9, The eye hath seen rare 
sights, the ear hath heard sweet music ; but eye 
hath not seen, nor ear heard, nor can the heart of 
man conceive, what God hath prepared for them 
that love him ! Such glorious rewards are laid up, 
;hat (as Austin saith) faith itself is not able to com- 
prehend. God hath promised a crown of life to 
them that love him. James i. 12. This crown 
encircles within it all blessedness, riches, and glo- 
ry, and delight ; and it is a crown that fades not 
away. 1 Pet. v. 4. Thus God would bribe us 
to love him by rewards. 

XVII. Love to God is armour of proof against 
error. For want of hearts full of love, men have 
heads full of error : unholy opinions are for want 
of holy affections. Why are men given up to strong 
delusions, but because they receive not the truth in 
love? 2 Thes. ii. 10, 11. The more we love 
God, the more we hate those heterodox opinions 
that would draw us off from God into libertinism : 
the more a man loves health, the more he hates 
mercury. 

XVIII. If we love God, we have all w 7 inds blow- 
ing for us, every thing in the world shall conspire 
for our good : we know not what fiery trials we 
may meet with, but to them that love God all 
things shall work for good : those things which 
work against them, shall work for them ; their 
cross shall make way for a crown ; every wind shall 
blow them to the heavenly port. 

XIX. Want of love to God is the ground of 
apostacy. The seed in the parable which had no 
root; fell away ; he who hath not the love of God 



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113 



rooted in his heart will fall away in time of temp- 
tation. He who loves God will cling to him, as 
Ruth to Naomi. Where thou goes t, I will go, and 
where thou diest I will die. Ruth i. 16. But he 
who wants love to God will do as Orpah to her 
mother-in-law, she kissed her, and took her fare- 
well of her. That soldier who hath no love to his 
commander, when he sees an opportunity he will 
leave him, and run over to the enemy's side. 
He who hath no love in his heart to God, you 
may prick him down for an apostate. 

XX. Love is the only thing, in which we can 
retaliate with God. If God be angry with us, we 
must not be angry again ; if he chide us, we must 
not chide him again ; but if God loves us, we must 
love him again : there is nothing in which we can 
answer God again, but love : we must not give 
him word for word, but we must give him love 
for love. Thus we have seen twenty motives to 
excite and enflame our love to God. 

Quest. How shall we do to love God? 

Answ. 1. Study God : did we study him morey 
we should love him more. Take a view of his 
superlative excellencies, his holiness, his incom- 
prehensible goodness : the angels know God bet- 
ter than we, and clearly behold the splendour of 
his majesty, therefore they are so deeply enamour- 
ed with him. 

2. Labour for an interest in God. God, thou 
art my God. Psal. lxiii. 1. That pronoun my, 
is a sweet loadstone to love ; a man loves that 
which is his own. The more we believe, the 
more we love : faith is the root, and love is the 
flower that grows upon it. Faith which xvorketh 
by love. Gal, v. 6. 

S 2 



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A Divine Cordial* 



3. Make it your earnest request to God that he 
will give you an heart to love him ; this is an ac- 
ceptable request, sure God will not deuy it. 
When king Solomon asked wisdom of God. 
Give therefore thy servant an understanding heart. 
1 Kings iii. 9. The speech pleased the Lord 
verse 10. So when thou criest to God, Lord, give 
me an heart to love thee, it is my grief I can love 
thee no more ; O kindle this fire from heaven up- 
on the altar of my heart! Sure this prayer pleaseth 
the Lord, and he will pour of his Spirit upon thee, 
whose golden oil shall make the lamp of thy love 
burn bright. 

II. I proceed to the second branch of exhor- 
tation. You who have love to God, labour to pre- 
serve it ; let not this love die, and be quenched. 
As you would have God's love to be continued to 
you, let your love be continued to him. Love, as 
'fire, will be ready to go out. Thou hast left thy 
first love. Rev. ii. 4. Satan labours to blow out 
this flame, and through neglect of duty we lose it. 
When a tender body leaves off clothes, it is apt to 
get cold : so when we leave off duty, by degrees 
we cool in our love to God. Of all graces, love 
is soonest apt to decay ; therefore we had need be 
the more careful to preserve it. If a man hath a 
jewel, he will keep it; if he hath land of inheritance, 
he will keep it ; what care then should we have to 
keep this grace of love ! It is sad to see profes- 
sors declining in their love to God : many are in 
a spiritual consumption, their love is decaying. 

There are four signs, whereby christians may 
know their love is in a consumption. 

1. When they have lost their taste. He that is 
m a deep consumption, hath no taste ; he finds not 



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115 



that savoury relish in his meat, as formerly ; so 
when christians have lost their taste, they find no 
sweetness in a promise, it is a sign of a spiritual 
consumption. If so be ye have tasted the Lord is 
gracious. 1 Pet. ii. 3. Time was, when they 
found comfort in drawing nigh to God ; his word 
was as the dropping honey, very delicious to the 
palate of their soul : but now it is otherwise, they 
can taste no more sweetness in spiritual things, 
than in the white of an egg. Job vi. 6. This is 
a sign they are in a consumption ; to lose the taste, 
argues the loss of the first love. 

2. When christians have lost their appetite. A 
man in a deep consumption, hath not that stomach 
to his meat, as formerly. Time was when chris- 
tians did hunger and thirst after righteousness. 
Matt. v. 6* They minded things of an heavenly- 
aspect, the grace of the Spirit,' the blood of the 
cross, the light of God's countenance ; they had a 
stomach to ordinances, and came to them as an 
hungry man to a feast ; but now the case is alter- 
ed, they have no appetite, they do not so prize 
Christ, they have not such strong affections to the 
word, their hearts do not burn within them ; a sad 
presage, they are in a consumption, their love is 
decaying. It was a sign David's natural strength 
was abated, when they covered him with clothes, 
and yet he gat no heat. 1 Kings i. 1. So when 
men are plied with hot clothes, I mean ordinances, 
yet they have no heat of affection, but are cold, 
and stiff, as if they were ready to be laid forth ; 
this is a sign their first love is declined, they are 
in a deep consumption. 

3. When christians grow more in love with the 
world, it argues the decrease of spiritual k>Ye> 



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A Divine Cordial* 



They were once of a sublime, heavenly temper ; 
they did speak the language of Canaan ; but now 
they are like the fish in the gospel, which had mon- 
ey in its mouth. Matt. xvii. 27. They cannot 
lisp out three words, but one is about mammon ; 
their thoughts and affections (like Satan) are still 
compassing the earth ; a sign they are going down 
the hill apace, their love to God is in a consump- 
tion. We may observe when nature decays and 
grows weaker, persons go more stooping : and tru- 
ly when the heart goes more stooping to the earth, 
and is so bowed together, that it can scarce lift up 
itself to an heavenly thought, it is now sadly de- 
clining in its first love. When rust cleaves to me- 
tal, it doth not only take away the brightness of the 
metal, but it doth canker and consume it f so when 
the earth cleaves to men's souls, it doth not only 
hinder the shining lustre of their graces, but it doth 
by degrees canker their graces. 

4. When christians make little reckoning of 
God's worship ; duties of religion are performed 
in a dead, formal manner ; if they are not left un- 
done, yet they are ill done ; this is a sad symptom 
of a spiritual consumption ; remissness in duty, 
shews a decay in our first love. The strings of a 
viol being slack, the viol can never make good mu- 
sic : when men grow slack in duty, they pray as if 
they prayed not ; this can never make any harmo- 
nious sound in God's ears. When the spiritual 
motion, like that of the eighth sphere, is slow and 
heavy, and the pulse of the soul beats low, it is a 
sign christians have left their first love. 

Let us take heed of this spiritual consumption ; 
it is dangerous to abate in our love. Love is such 
a grace as we know not how to be without. A 



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117 



soldier may as well be without his weapons, a lim- 
ner without his pencil, a musician without his vi- 
ol, as a christian can be without love. The body 
cannot want its natural heat. Love is to the soul, 
as the natural heat is to the body, there is no living 
without it. Love doth influence the graces, it ex- 
cites the affections, it makes us grieve for sin, it 
makes us chearful in God ; it is like oil to the 
wheels ; it quickens us in God's service. How 
careful then should we be to keep alive divine love. 

Quest. How may we keep our love from going 
out ? 

Answ< Watch your hearts every day; take notice 
of the first declinings in grace ; observe yourselves 
when you begin to grow dull and listless, and use 
all means for quickening ; be much in prayer, medi- 
tation, holy conference. When the fire is going 
out you throw on fuel : so when the flame of your 
love is going out, make use of ordinances, and 
gospel-promises, as fuel to keep the fire of your 
love burning. 

III. Let me exhort christians to increase in love 
to God ; let your love be boiled up higher. And 
this I pray, that your love may abound ?nore and 
more. Phil. i. 9. Our love to God should be as 
the light of the morning ; first there is the day- 
break, then it shines brighter to the full meridian. 
They who have a few sparks of love should blow 
up those divine sparks into a flame. A christian 
should not be fcontent with so small a dram of grace, 
as may make him scruple whether he hath any 
grace or no, but should be still improving the stock. 
He who hath a little gold, would have more ; you 
who love God a little, labour to love him more. 
A godly man is like a dropsy man, the more grace- 



118 



A Divine Cordial. 



he drinks in, the more he thirsts : he is contented 
with a very little of the world, yet he is never sa- 
tisfied, but would have more of the Spirit's influ- 
ence, and labours to add one degree of love to an- 
other. To persuade christians to put more oil to 
the lamp, and increase the flame of their love, let 
me propound these four divine incentives. 

1. The growth of love evidenceth the truth- 
If I see the almond tree bud and flourish, I know 
there is life in the root. Paint will not grow ; an 
hypocrite, who is but a picture, will not grow ; but 
where we see love to God increasing and growing, 
bigger (as Elisha's cloud) we may conclude, it is 
true and genuine. 

2. By the growth of love we imitate the saint 
in the bible ; their love to God, like the waters o 
the sanctuary, did rise higher. The disciples? lov 
to Christ at first was weak, they fled from Christ 
but after Christ's death it grew more vigorous, an 
they made an open profession of him. Peter's lov 
at first was more infirm and languid, he denied 
Christ, but afterwards how boldly did he preacl 
him ! When Christ put him to a trial of his love. 
Simon lovest thou me ? John xxi. 16. Peter coul J 
make his humble, yet confident appeal to Christ. 
Lord thou knou est that I love thee. Thus tha 
tender plant which before was blown down wit' 
the wind of a temptation, now is grown into a ce- 
dar, which all the powers of hell could not shake. 

3. The growth of love will amplify the reward. 
The more we burn in love, the more we shall shin~ 
in glory : the higher our love, the heavier ou 
crown. 

4. The more we love God, the more love w 
shall have from him. Would we have God us- 



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119 



bosom the sweet secrets of his love to us ? would 
we have the smiles of his face, the kisses of his lips? 
Oh then let us strive for higher degrees of love. 
St. Paul counted gold and pearl but dung for Christ. 
Phil. iii. 8. Yea, he was so inflamed in love to 
God, that he could have wished himself accursed 
from Christ, for his brethren the Jews. Rom. ix. 
3. Not that he could be accursed from Christ; 
but such was his fervent love, and pious zeal for 
the glory of God that he would have been con- 
tent to have suffered, even beyond what is fit to 
speak ; if God might have had more honour. 

Here was love screwed up to the highest pitch, 
that it was possible for a mortal to arrive at ; and 
behold how near he lay to God's heart ! the Lord 
takes him up to heaven a while, and lays him in 
his bosom, where he had such a glorious sight of 
God, and heard those unspeakable words, which is 
not lawful for a man to utter. 2 Cor. xii. 4. 
Never was any man a loser by his love to God* 

If our love to God doth not increase, it will soon 
decrease : if the fire be not blown up, it will quick- 
ly go out. Therefore christians should above all 
things endeavour to cherish and excite their love 
to God. This exhortation will be out of date 
when we come to heaven, for then our light shall 
be clear, and our love perfect ; but now it is in 
season to exhort, that our love to God may abound 
yet more and more. 



EFFECTUAL CALLING 



CHAP. XL 

Concerning Effectual Calling. 

THE second qualification of the persons to 
whom this privilege in the text belongs, is, 
they are the called of God : all things shall work 
for good to them who are called. Though this 
word (called) be placed in order after loving of God, 
yet in nature it goes before it : love is first named, 
but not first wrought ; we must be called of God, 
before we can love God. 

Calling, is made in the 30 verse, of the viii. chap, 
of Romans, the middle link of the golden chain of 
salvation ; it is placed between predestination and 
glorification ; and if we have this middle link fast, 
we are sure of the two other ends of the chains 
For the clearer illustration of this, there are six 
things observeable. 

Section I. 
A Distinction about Calling. 

I SHALL lay down a distinction. There is a 
two-fcid call. 1. An outward call, which is no- 
thing else but God's blessed tender of grace in the 
gospel, his parleying with sinners, when he woes 
them to come in and accept of mercy : of this our Sa- 
viour speaks* Many are called? but Jew chosen* 



A Divine GJordia/. 



121 



j Matt. xx. 16. This external call is insufficient to' 
I salvation, yet sufficient to leave men without ex- 
cuse, 

2. There is an inward call, when God doth won- 
derfully overpower the heart, and draw the will to 
embrace Christ ; This is, as St. Austin speaks, an 
effectual call. God by the outward call, blows a 
! trumpet in the €ar ; by the inward call, he opens 
I the heart, as he did the heart of Lvdia. Acts xvi, 
; 14. The outward call may bring men to a pro- 
fession of Christ, the inward call brings them to a 
I possession of Christ : the outward call doth curb a 
sinner, the inward call doth change him. 

Section IL 
Our deplorable condition before we are called* 

WHAT we are before this call. 1. We are 
in a state of vassalage. Before God calls 
a man, he is at the devil's call. If he saith go, he 
goes : the deluded sinner is like the slave that digs 
in the mine, hews in the quarry, tugs at the oar ; 
J he is at the command of Satan, as the ass is at the 
| command of the driver. 

2. We are in a state of darkness. Ye were 
[sometimes darkness* Ephes. v. 8. 1. Darkness 
I is very disconsolate. A man in the dark is full of 

fear, he trembles every step he takes. 2. It is dan- 
gerous : he who is in the dark, may quickly go out 
of the right way, and fall into rivers and whirlpools ; 
so in the dark of ignorance, we may quickly fall 
into the whirlpool of hell. 

3, Before we are savingly called, we are in a 
state of iinpotency. When we were without 
strength. Rom. v. 6. No strength to resist a 

L 



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temptation, or grapple with a corruption ; sin cut 
the lock where our strength lay. Nay, there is 
not only impotency, but obstinacy. Ye do always 
resist the Holy Ghost. Acts vii. 51. Besides in- 
disposition to good, there is opposition. 

4. We are in a state of pollution. I saw thee 
polluted in thy blood. Ezek. xvi. 6. The fancy 
mints earthly thoughts, the heart is the devil's 
forge, where the sparkles of lust fly. 

5. We are in a state of damnation ; we are born 
under a sad planet. The wrath of God abideth on 
us. John iii. 36. This is our condition, before 
God is pleased by a merciful call to bring us near 
to himself, and free us from that misery in which . 
we were before ingulfed. 

Section III. 
The means of our blessed call. 

THE means of our effectual call. The ordi- 
nary means which the Lord useth in calling 
us, is not by raptures and revelations, as the Fami- 
list's hold, but is, 

1. Partly by his word, which is, the rod of his 
strength. Psal. ex. 2. The voice of the word is 
God's call to us; therefore he is said (now) to 
speak to us from heaven. Heb. xii. 25. That 
is, in the ministry of the word. When the word 
calls from sin, it is as if we heard a voice from 
heaven. 

2. Partly by his Spirit; this is the loud call. 
The word is the instrumental cause of our conver- 
sion, the Spirit is the efficient. The ministers of 
God are only the pipes and organs ; it is the Spirit 
blowing in them, that doth effectually change the 



A Divine Cordial. 123 



heart. While Peter spake, the Holy Ghost fell on 
all them that heard the word. Acts x. 44. It is 
not the husbandman's industry in ploughing and 
sowing, will make the ground fruitful, without 
the early and latter rain. So it is not the seed of 
the word will effectually convert, unless the Spirit 
puts forth its sweet influence, and drops as rain up- 
on the heart ; therefore the help of God's Spirit is 

\ to be implored, that he would put forth his power- 

! ful voice, and awaken us out of the grave of unbe- 
lief. If a man knock at a gate of brass, it will not 

; open ; but if he comes with a key hi his hand, it 
will open : so when God, who hath the key of Da- 
vid in his hand, {Rev. iii. 7.) comes, he opens the 

| hearty though it be never so fast locked against 

I him. 

Section IV, 
God's method in calling sinners. 

THE method God useth in calling cf sinners. 
The Lord doth not tie himself to a way, or 
use the same order with all ; he comes, 

1. Sometimes in the still voice. Such as have 
had godly parents, and have sat under the warm 
sunshine of religious education, know not many 
times how, or when they were called ; the Lord 
did secretly and gradually instil grace into their 
hearts, as the dew falls insensibly in drops ; they 
know by the heavenly effects, that they are called, 
but the time or manner they know not. The fin- 
ger moves on the dial, but we are not sensible 
when it moves. Thus God deals with some. 

2. Others are more stubborn and knotty sinners, 
and God comes to them in a rough wind ; he useth 



124 



A Divine Cordial. 



more wedges of the law to break their hearts ; he 
deeply humbles them, and shews them they are 
damned without Christ ; then having ploughed up 
the fallow ground of their hearts by humiliation, 
he sows the seed of consolation ; he presents C hrist 
and mercy to them, and draws their wills, not on- 
ly to accept Christ, but passionately to desire, and 
faithfully to rest upon him. Thus he wrought 
upon Paul, and called him from a persecutor to a 
preacher. This call, though it be more visible 
than the other, yet not more real. A fontinel 
may be made in the body as well by corrosive as 
incision. God's method in calling sinners may 
vary, but the effect is still the same. 

Section V. 
The properties of the divine calL 

THE properties of this call. 1. It is a sweet 
call. God doth so call as he doth allure ; he 
doth not force, but draw. The freedom of the 
will is not taken away, but the stubbornness of it 
is conquered. Thy people shall be a willing people 
in the day of thy power. Psal. ex. 3. After this 
call there are no more disputes, the soul readily 
obeys God's call : as when Christ called Zaccheus 
he did joyfully embrace him into his heart and 
house. 

2. It is an holy call. Who hath called us with 
an holy calling. 2 Tim. i. 9. This call of God's 
calls men out of their sins ; by it they are conse- 
crated, and set apart for God. The vessels of the 
tabernacle were taken from common, and set a- 
part to an holy use ; so they who are effectually 
called, are separated from sin, and consecrated tp 



A Divine Cordial. 



12S 



God's service. The God whom we worship is 
holy, the work we are employed in is holy, the 
place we hope to arrive at is holy ; all this calls for 
holiness. A christian's heart is to be the presence- 
chamber of the blessed Trinity ; and shall not holi- 
ness to the Lord be written upon it? Believers are 
children of God the Father, members of God the 
Son, temples of God the Holy Ghost ; and shall 
not they be holy ? Holiness is the badge and livery 
of God's people. The people of thy holiness. Isa. 
Ixiii. 18. As chastity distinguished! a virtuous 
woman from an harlot : so holiness distinguished 
the godly from the wicked. It is an holy calling ; 
let not any man say he is called of God, that lives 
in sin. Hath God called thee to be a sw r earer, to 
be a drunkard ? Nay, let not the moral person say 
he is effectually called : what is civility without 
sanctity ? It is but a dead carcase strewed with 
flowers. The king's picture stamped upon brass 
will not go current. The civil man looks as if he 
had the king of heaven's image stamped upon him ; 
but lie is no better than counterfeit metal, which 
will not pass for current with God. 

3. It is an irresistible call. When God calls a 
man by his grace, he cannot but come. You may 
resist the minister's call, but you cannot resist the 
Spirit's call : the finger of the blessed Spirit can 
write upon an heart of stone, as once he wrote his 
laws upon tables of stone. God's words are crea- 
ting words ; when he said, let there be-light* there 
was light ; and when he saith, let there be faith, it 
shall be so. When God called Paul, he answered 
to the call. I was not disobedient to the heavenly 
vision. Acts xxvi. 19. God rides forth con- 
quering in the chariot of his gospel ; he makes the 



126 



A Divine Cordial. 



blind eye see, and the stony heart bleed. If God 
will cail a man, nothing shall lie in the way to hin- 
der : difficulties shall be untied, the powers of hell 
shall disband. Who hath resisted his will? Rom, 
ix. 19. God bends the iron sinew, and cuts asun- 
der the gates of brass. Psah cvii. 16. When 
the Lord toucheth a man's heart by his Spirit, all 
proud imaginations are brought down, and the fort- 
royal of the will yields to God. I may allude to 
that. What ailed thee, thou sea, that thou fled- 
dest ? and thou Jordan, that thou wert driven back ? 
Psal. cxiv. 5. The man that before was as a ra- 
ging sea, foaming forth wickedness, now on a sud- 
den he flies back and trembles, he falls down as the 
jailor. What shall I do to be saved? Acts xvi. 30. 
What ails thee, O sea? What ails this man? the 
Lord hath been effectually calling him, he hath been 
working a work of grace, and now his stubborn 
heart is conquered by a sweet violence. 

4. It is an high calling. / press toward the 
mark, for the prize of the high calling of God* 
Phil. iii. 14. It is an high calling. 1. Because 
we are called to high exercises of religion ; to die 
to sin, to be crucified to the world, to live by faith, 
to have fellowship with the Father. 1 John i. 3. 
This is an high calling, here is a work too high for 
men in a state of nature to perform. 2. It is an 
high calling, because we are called to high privi- 
leges, to justification and adoption, to be made co- 
heirs with Christ. • He that is effectually called is 
higher than the princes of the earth. 

5. It is a gracious call, it is the fruit and pro- 
duct of free-grace. That God should call some, 
and not others ; some taken and others left ; one 
called who is of a more rugged, morose disposi- 



A Divine Cordial. 



12? 



tion, another of acuter parts, of a sweeter temper 
rejected, here; is five-grace : that the poor should 
be rich in faith , heirs of a kingdom. James ii. 5. 
And the noolts, and great ours of the world for 
the most part reprobated. Not many nobles arc 
called. 1 Cor. i. 26 What is this free and rich 
grace ? Even so Father, for so it seemed good in 
thy sight. Matt. xi. 26. That in the same ser- 
mon, one should be effectually wrought upon, an- 
other no more moved than a dead man with the 
sound of music ; that one should hear the Spirit's 
voice in the w ord, another not hear it ; that one 
should be softened and moistened with the influ- 
ence of heaven ; another, like Gideon's dry fleece^ 
hath no dew upon him ; behold here distinguish- 
ing grace ! The same affliction converts one, har- 
dens another ? affliction to one, is as the bruising * 
of spices, which cast forth a fragrant smell ; to the 
other, is as the stamping of weeds in a mortar, 
which are more unsavoury ; whence is this, but 
the Iree-grace of God ? It is a gracious calling, it 
is all enamelled and interwoven with free grace, 
6. It is a glorious call. Who hath called us in- 
to his eternal glory. 1 Pet. v. 10. We are cal- 
led to the enjoyment of the ever-blessed God : as 
if a man was called out of a prison to sit upon a 
throne. Quintus Curtius writes of one, who dig- 
ging in his garden was called to be king. Thus 
God calls us to glory and virtue. 2 Pet. i. 3. 
First to virtue, then to glory. At Athens there 
were two temples, the temple of virtue, and the 
temple of honour ; and no man could go to the 
temple of honour, but through the temple of vir- 
tue. So God calls us first to virtue, and then to 
glory. W hat is the glory among men, which most 



128 



A Divine Cordial. 



so hunt after, but a feather blownln the air? what 
is it to the weight of glory ? Is there not great 
reason we should follow God's call ? He calls to 
preferment: can there be any loss or prejudice in 
this ? God would have us part with nothing for 
him, but that which will damn us if we keep ; he 
hath no design upon us, but to make us happy ; he 
calls us to salvation, he calls us to a kingdom : Oh 
how should we then, with Bartimeus, throw off 
our ragged coat of sin, and follow Christ when he 
calls ! 

7. It is a rare call ; but few are savingly called. 
Few are chosen. Matt xxii. 14. Few, not col- 
lectively, but comparatively. The word to call, 
signifies to chuse out some from among others. 
Many have the light brought to them, but few 
have their eyes anointed to see that light. Thou 
hast a few names in Sardis that have not defiled 
their garments^ Rev. iii. 4. The devil hath the 
vintage, God hath only a few gleanings. How 
many millions sit in the region of darkness ! and 
in those climates where the sun of righteousness 
doth shine, many there are, w r ho receive the light 
of the truth, not the love. There are many for- 
malists, but few believers. There is something 
looks like faith, whica is not. The Cyprian dia- 
mond (says Pliny) sparkles like the true diamond, 
but it is not of the right kind, it will break with 
the hammer : so the hypocrite's faith will break 
with the hammer of persecution. But few are 
truly called. The number of precious stones are 
few to the number of gravel-stones. Most men 
shape their religion according to the fashion of the 
times ; they are for the music and the idol. Dan. 
iii. 7. The serious thoughts of this, would make 



A Divine Cordial. 



129 



us work out our salvation with fear, and labour to 
be in the number of those few, whom God hath 
translated into a state of grace. \ 

8. It, is an unchangeable call. The gifts and 
calling of God are without repentance. Rom. xi. 
9. That is (as a learned writer saith) those gifts 
which flow from election. When God calls a man, 
he doth not repent of it : God doth not as many 
friends, love one day, and hate another ; or as prin- 
ces, who make their subjects favourites, and then 
throw them in prison. This is the blessedness of 
a saint, his condition admits of no alteration. 
God's call is founded upon his decree, and his de- 
cree is immutable. Acts of grace cannot be re- 
versed. God blots out his people's sins, but not 
their names. Let the world ring changes every 
hour, a believer's condition is fixed and unalter- 
able. 

Section VI. 
Shewing the end of effectual calling. 

THE end of our heavenly calling ; and that is 
the honour of the high God. That we should 
be to the praise of his glory. Ephes. i. 12. He 
that is in the state of nature, is no more fit to hon- 
our God, than a brute is to put forth acts of reason. 
A man before conversion continually reflects dis- 
honour upon God. As black vapours which arise 
out of fenny moorish grounds do cloud and darken 
the sun. So out of the natural man's heart arise 
black vapours of sin, which cast a cloud upon 
God's glory. The sinner is versed in treason, but 
understands nothing of loyalty to the King of hea- 
ven. But there are some whom the lot of free- 



130 



A Divine Cordial. 



grace falls upon, and these shall be taken as jewels 
from among the rubbish, and be effectually called, 
that they may lift up God's name in the world. 
The Lord will have some in all ages who shall op- 
pose the corruptions of the times, bear witness to 
his truths, convert sinners from the error of their 
ways : he will have his worthies, as king David 
had. They who have been monuments of God's 
mercies, will be trumpets of his praise. 

* CHAP. XII. 

Two inferences drawn from the proposition* 

IT shews us the necessity of effectual calling ; 
without it there is no going to heaven : we 
must be made meet for the inheritance. CoL i. 
12. As God makes heaven fit for us, so he makes 
us fit for heaven ; and what gives this meetness, 
but effectual calling ? A man remaining in the filth 
and rubbish of nature, is no more fit for heaven, 
than a dead man is fit to inherit. The high calling 
is not a thing arbitrary, or indifferent, but as need- 
ful as salvation ; yet alas, how is this one thing 
needful neglected ! Most men, like the people of 
Israel, wander up and down to gather straw, but 
mind not evidences of their effectual calling. 

Take notice what a mighty power God puts 
forth in calling of sinners ! God doth so call as 
draw. John vi. 44. Conversion is stvled a re- 
surrection. Blessed is he that hath part in the first 
resurrection. Rev. xx. 6. That is a rising from 
sin to grace. A man can no more convert him- 
self* than a dead man raise himself. It is called a 
creation. Col. i. 10. To create is above the 
power of nature, 



A Divine Cor dial* 



131 



Object. But say the Arminians, the will is not 
dead, but sleepeth, and God by a moral persuasion 
does only awaken us, and then the will can obey 
God's call, and move of it self to its own conver- 
sion. 

Answ. To this I answer, every man is by sin 
bo'ind in fetters. 1 perceive thou art in the bond 
of iniquity. Acts viii. 23. A man that is in fet- 
ters, if you use arguments, and persuade him to 
go, is that sufficient? there must be a beating of 
his fetters, and setting him free, before he can 
walk : so it is with every natural man, he is fectered 
with corruption ; now the Lord by converting 
grace must file off his fetters, nay, give him legs 
to run too, or he can never obtain salvation. 

CHAP. XIII. 

Exhortation to the heavenly calling. 

LABOUR to clear this to your own souls, that 
you are savingly called. Give diligence to 
make your callijig sure. 2 Pet. i. 10. This is 
\ the great business of our lives, to get sound evi- 
j| dences of our effectual calling. Acquiesce not in 
[i outward privileges, do not cry as the Jews, the 
I temple of the Lord. Jen vii. 4. Rest not in bap- 
tj tism ; what is it to have the water, and want the 
\ Spirit? Be not content that you were born within 
[l the sound of iaron's bells, that Christ hath been 
preached to you ; satisfy not yourselves with an 
|! empty profession ; all this may be, and yet you are 
| no better than blazing comets; but labour to evi- 
|dencetoyour souls that you are called of God; 
i be not Athenians to enquire news, what is the state 
I and complexion of the times f what are the effects 



132 



A Divine Cordial. 



of such an eclipse ? what changes are like to hap* 
pen in such a year? What is all this if you are not 
effectually called ? what if the times should have a 
fairer aspect? what though glory did dwell in our 
Lord, if grace doth not dwell in our hearts ? Oh 
my brethren, when things are dark without, let all 
be clear within, give diligence to make your cal- 
ling sure ; it is both feasible and probable ; God is 
not wanting to them that seek him ; let not this 
great business hang in hand any longer. If there 
was a controversy about your land, you would use 
all means to clear your title ; and is salvation no- 
thing ? will not you clear your title here ? consid- 
er how sad your case is, if you are not effectually 
called. 

1. You are strangers to God ; the prodigal went 
into a far country. Luke xv. 13. To imply, 
that every sinner before conversion is afar off from 
God. At that time ye were without Christ* stran- 
gers 'to the covenants of promise. Ephes. ii. 12. 
Men dying in their sins have no more right to 
promises than strangers have to the right privilege 
of free-born citizens, if you are strangers, what 
language can you expect from God, but this I 
know you not i 

2. If you are not effectually called, you are ene- 
mies. Alienated and enemies. Col. i. 21. There 
is nothing in the bible you can lay claim to, but 
the threatenings : you are heirs to all the plagues 
written in the book of God: though you may re- 
sist the commands of the law, you cannot fly from 
the curses of the law. Such as are enemies 10 
God, let them read their doom. But those mine 
enemie J s which would not that I should reign over 
them, bring hither > and shy them before me. 



A Divine Cordial! 



133 



Luke xix. 27. Oh therefore, how nearly doth it 
Concern you, to make your culling sure ! How 
miserable and damnable will your condition be, if 
death cali you, before the Spirit call you ! 

Quest. 1 But is there any hope of my being 
called < i have been a great sinner. 

Answ. Great sinners have been called. Paul 
was as bloody a persecutor, as ever Domitian or 
Julian ; yet he was calied. Some of the Jews, who 
had a hand in crucifying Christ, were called. God 
loves to display the flag of free-grace to sinners. 
Therefore be not discouraged ; you see a golden 
cord iet down from heaven, for poor trembling 
souls to lay hold upon 

Quest. 2. But how shall I know I am effectu- 
all\ calied? 

Answ. L He who is savingly called, is called 
out of himself; not only sinful self, but righteous 
self; he denies his dunes and moral endowments. 
Not having mine own- righteousness* Phil. iii. 9. 
He whose heart God hath touched by his Spirit, 
lavs down the idol of self-righteousness at Christ's 
feet for him to tread upon ; he useth morality, and 
duties of piety, but doth not trust to them. No- 
ah's dove made use of her wings to fly, but trust- 
ed to the ark for safety. This is excellent, when 
a man is called out of himself, This self-renun- 
ci Lion is (as Austin saith) the first step to saving 
far h. 

2. He who is effectually called hath a visible 
change wrought; not a change of the -facilities* 
but of the qualities; he is altered from what he 
was before : fris body is the same, but not his mind; 
he hath another Spirit. Paul was so changed af- 
ter his conversion; that people did not know him. 

M 



134 



A Divine Cordial. 



Acts ix. 2L Oh what a metamorphosis doth 
grace make ! And such were some of you ; but ye 
are sanctified, but ye are justified. 1 Cor, vi. 11. 
Grace turns the heart. In effectual calling there 
is a three-fold change wrought : 

I. There is a change wrought in the understand- 
ing : before there was ignorance, darkness was up- 
on the face of the deep, but now there is light, 
JVbn- ye are light in the Lord. Ephes. v. 8. The 
first work God made was light ; so it is in the new 
creation ; he who is savingly called? saith as that 
man in the gospel. Whereas I was blind, now I 
see. John ix. 25. He sees that evil in sin, and 
excellency in the ways of God, as he never saw 
before. Indeed this light which the blessed Spi- 
rit brings, may well be called a marvellous light. 
That ye should shew forth the praises of him who 
hath culled you into his marvellous light. 1 Pet. ii. 
9. It is a marvellous light in six respects. I. 
Because it is strangely conveyed ; it doth not come 
from the celestial orbs, where the planets are, but 
from the sun of righteousness. 2. It is marvel- 
lous in the effect : this light doth that which no 
other light can, it makes a man see himself blind. 
3. It is a marvellous light, because it is more 
penetrating ; other light may shine upon the face, 
this light shines upon the heart, and enlightens the 
conscience. 2 Cor. iv, 6. 4. It is a marvellous 
light, because it sets those who have it a marvel- 
ling ; they marvel at themselves, how they could 
be contented so long without it ; they marvel that 
their eyes should be opened, and not others ; they 
marvel that notwithstanding they hated and op- 
posed this light, yet it should shine in the firma- 
ment of their souls. This is that ? the saints will 



A Divine Cordial. 



stand wondering at to all eternity. 5. It is a mar- 
vellous light, because it is more virtual than any- 
other ; it doth not only enlighten, but quicken, it 
makes alive those who were dead in trespasses and 
sins* Ephes. ii. 8. Therefore it is elegantly cal- 
led the light of life. John viii. 12. 6. It is a 
marvellous light, because it is the beginning of 
the everlasting light. The light of grace is the 
morning-star which ushers in the sun-light of 
glory. 

Now then christian, canst thou say, that this 
marvellous light of the Spirit hath dawned upon 
thee ? when thou was inveloped in ignorance, and 
didst neither know God nor thyself, suddenly a 
light from heaven shined round about thee. This 
is one part of that blessed change, which is 
wrought in the effectual calling. 

II. There is a change wrought in the will. 
To will is present with me. Rom. vii. 18. The 
will which before opposed Christ, now embraceth 
him ; the will which was an iron sinew, now is 
like melting wax, it readily receives the stamp 
and impression of the Holy Ghost. The will 
moves heaven- ward, and carries all the orbs of the 
affections along with it. The regenerate will, an- 
swers to every call of God, as the echo answers to 
the voice. Lord, what wilt thou have me to do ? 
Acts ix. 6. The will now becomes a volunteer, 
it lists itself under the captain of Salvation. Heb. 
ii. 10. Oh what an happy change is wrought here ! 
before the will kept Christ out, now it keeps sin 
out. 

III. There is a change in the conversation. 
He who is called of God, walks directly contrary 

; to what he did before y he walked before in envy 



136 



A Divine Cordial. 



and malice, now he walks in love ; before he wal- 
ked in pride, now in humility. The current is 
terried quite another way. I have lived in all good 
conscience. Acts xxiii. 1. As in the heart there 
is a new-birth, so in the life a new edition. Thus 
we see what a mighty change is wrought in such 
as are called of G od. 

How far are they from this effectual call, who 
jiever had any change ! They are the same they 
were forty or fifty years ago, as proud and carnal 
as ever ; they have seen many changes in the times, 
but they have had no change in their hearts. Let 
not men think to leap out of the harlot's lap into 
Abraham's bosom; either they must have a gra- 
cious change while they live, or a cursed change 
when they die. 

3. He who is called of God, esteems of this call 
as the highest blessing. A king whom God hath 
called by his grace, esteems it more that he is cal- 
led to be a saint, than that he is called to be a 
king ; he values his high-calling more than his 
high-birth. Theodosius thought it a greater hon- 
our to be a christian, than to be an emperor. A 
earnal person can no more value spiritual bles- 
sings, than a child can value a knot of diamonds ; 
he prefers his worldly grandeur, his ease, plenty, 
titles of honour, before conversion ; he had rather 
be called duke than saint ; a sign he is a stranger 
to effectual calling. He who is enlightened by the 
Spirit, counts holiness his best heraldry, and looks 
upon his effectual calling as his preferment ; when 
he hath taken his degree, he is a candidate for 
heaven. 

4. He who is effectuallv called, is called out of 
the world J it is an heavenly calling. Heb. iii, L 



A Divine Cordial. 



137 



He that is called of God, minds the things of an 
heavenly aspect ; he is in the world, but not of the 
world. Naturalists say of precious stones, though 
they have their matter from the earth, yet their 
sparkling lustre is from the influence of the hea- 
vens : so it is with a godly man, though his body- 
be from the earth, yet the sparkling of his affections- 
is from heaven ; his heart is drawn into the upper 
region, as high as Christ. He doth not only cast 
off every wicked work, but every earthly weight J 
he is not a worm, but an eagle. 

5. Another sign of our effectual calling, is dili- 
gence in our ordinary calling. Some brag of 
their high calling, but they lie idle at anchor. Re. 
ligion doth not seal warrants to idleness. Chris- 
tians must not be as the leviathan, which is made 
to play in the sea. Psal. civ. 26. Idleness is the 
devil's bath ; a slothful person becomes a prey to 
every temptation. Grace while it cures the heart, 
doth not make the hand lame. He who is called 
of God, as he works for heaven, so he works in 
j his trade. Now if upon search, you can find that 
I you are effectually called, I have three exhorta- 
[ tions to you. 

CHAP. XIV. 
Three Exhortations to them who are called, 

ADMIRE and adore God's free-grace in cal- 
ling you ; that God should leap over so ma- 
ny, that he should pass by the wise and noble, and 
that the lot of free-grace should fall upon you ! 
That he should take you out of a state of vassal- 
I age, from grinding to the devil's mill, and should 

m 2 



13£ A Divine Cordial* 

set you above the princes of the earth , and call you 
to inherit the throne of glory ! fall upon your knees, 
break forth into a thankful triumph of praise ; let 
your hearts be ten-stringed instruments, to sound 
forth the memorial of God's mercy. None so 
deep in debt to free-grace as you, and none should 
be so high mounted upon the pinnacle of thanks- 
giving. Say as the sweet singer. I will extol 
thee, God my king, every day will I bless thee, 
and I will praise thy name for ever. PsaL cxlv. 2. 
Those who are patterns of mercy, should be trum- 
pets of praise. Oh long to be in heaven where 
your thanksgivings shall be purer, and shall be 
raised a note higher : 

II. Pity those who are not yet called. Sinners 
in scarlet are not objects of envy, but pity, they 
are under the power of Satan. Acts xxvi. 18. 
They tread every day on the banks of the bottom- 
less pit ; and what if death should give them a jog ; 
Oh pity unconverted sinners. If you pity an ax 
or an ass going astray, will not you pity a soul 
going astray from God, who hath lost his way, 
and his wits, and is upon the precipice of damna- 
tion. 

Nay, not only pity sinners, but pray for them * 
though they curse, do you pray, you will pray for 
persons distracted ; sinners are distracted. When 
he came to himself. Luke xv. 17. It seems the 
prodigal before conversion was not himself. Wick- 
ed men are going to execution ; sin is the halter 
which strangles them, death turns them off the 
ladder, and hell is their burning place ; and will 
not you pray for them, wheu you see them in such, 
danger ? 

XIL You who are effectually called hono your 



A Divine Cordial. 



139 



high calling. 1 therefore beseech you, that yore 
walk worthy of the vocation wherewith you are 
called. Ephes. iv. 1. Christians must keep a 
decorum ; they must observe what is comely. 
This is a seasonable advice, when many who pro- 
fess to be called of God, yet by their loose irregu- 
lar walking, they cast a blemish on religion, where- 
by the ways of God are evil spoken of. It is Sal- 
vian's speech ; what do pagans say when they see 
christians live scandalously? Sure Christ taught 
them no better. Will you reproach Christ, and 
make him suffer again, by abusing your heavenly 
calling ? It is one of the saddest sights, to see a man 
lift up his hands in prayer, and with those hands 
oppiress ; to hear the same tongue praise God, and 
at another time lie and slander ; to hear a man in 
words profess God, and in works deny him : Oh 
how unworthy is this ! Yours is an holy calling, 
and will you be unholy ? do not think you may take 
liberty as others. The Nazarite that had a vow 
on him, separated himself to God, and promised 
abstinence ; though others did drink wine, it was 
not fit for the Nazarite to do it : so though others 
are loose and vain, it is not fit for them who are 
set apart for God by effectual calling. Is not flow- 
ers sweeter than weeds ? You must be now, a pe- 
culiar people. 1 Pet. ii. 9. Not only peculiar in 
regard of dignity, but deportment. Scipio refu- 
sed the embraces of an harlot, because he was gen- 
eral of an army. Abhor all motions of sin, because 
it will disparage your high calling. 

Quest. What is it to walk worthy of our hea- 
venly calling ? 

Answ. L It is to walk regularly, when we tread 
with an even foot^ and walk according, to' the rules 



340 



A Divine Cordial. 



and axioms of the word. A true saint is for cai*u 
onical obedience, he follows the canon of* scrip- 
ture. As many as walk according to this canon. 
Gal vi. 16. When we ieave men's inventions, 
and cleave to God's institutions ; when we walk 
after the word, as Israel after the pillar of fire ; this 
is walking worthy of our heavenly calling. 

II. To walk worthy of our calling, is to walk 
singularly. Noah was upright in his generation. 
Gen. vii. 1. When others walked with the devil, 
Noah walked with God. We are forbidden to 
run with the multitude. Exod. xxiii. Though 
in civil things singularity is not commendable, yet 
in religion it is good to be singular. Melancthon 
was the glory of the age he lived in. Athanasius 
wa| singularly holy, he appeared for God when 
the stream of the times ran another way. It is 
better to be a pattern of holiness, than a partner 
in wickedness : it is better to go to heaven with a 
few, than to hell in the crowd. We must walk 
antipodes to the men of the world* 

III. To walk worthy of our calling, is to walk 
chearfully. Rejoice in the Lord evermore. Phil, 
iv. 4. Too much drooping of spirit disparagetli 
our high calling, and makes others suspect the god- 
ly life to be cynical and melancholy. Of all com- 
plexions Christ loves the sanguine. Causinus in 
his hieroglyphicks, speaks of a dove, whose wings 
being perfumed with sweet ointments, did draw 
the other doves after her. Chearfulness is a per- 
fume to draw others to godliness. Religion doth 
not banish all mirth. As there i^> a seriousness 
without sourness, so there is a chearfulness with- 
out lightness. When the prodigal was converted, 
then they began to be merry. Luke &v. 24* Wi*o 



i 



A Divine Cordial. 



141 



should be chearful if not the people of God ? They 
are no sooner born of the Spirit, but they are heirs 
to a crown : God is their portion, and heaven is 
their mansion, and shall not they rejoice ? 

JV. To walk worthy of our calling is to walk 
wisely r . Walking wisely implies three things. 

1. To walk warily. The wise maris eyes are 
in his head. Eccles. ii. 14. Others watch for our 
halting, therefore we had need look to our stand- 
ing. We must beware, not only of scandals, but 
indecencies, lest by our indiscretion, w£ open the 
mouths of others with a fresh cry against religion. 
If our piety will not convert men, our prudence 
may silence the in. 

2. To walk courteously. The Spirit of the 
gospel is full of meekness and candour. Be cour- 
teous. 1 Pet. iii 8. Take heed of a morose su- 
percilious behaviour. Religion doth not take a- 
way civility , but refine it. Abraham stood up, and 
boxved himself to the children of Heth. Gen. xxiii. 
7. Though they were of an heathenish race, yet 
Abraham gave them a civil respect. St. Paul 
was of an affable temper. I am made all things to 
ail men, that I might by alt means save some 1 
Cor. ix. 20. In lesser matters the apostle yielded 
to others, that by his obliging carriage he might 
win upon them, and catch them by an holy guile. 

3. To walk magnanimously. Though we must 
be humble, yet not base. It is unworthy to pros- 
titute ourselves to the lusts of men. What is sin- 
fully imposed ought to be zealously opposed. 
Conscience is God's diocess, where none hath 
right to visit, but he who is the bishop of our souls. 
1 Pet. ii. 25. We must not be like hot iron, 
which will be beat into any form. A brave spir- 



142 



A Divine Cordial. 



ited christian will rather suffer, than let the virgini- 
ty of his conscience be superstitiously defloured. 
Here is the serpent and the dove united, sagacity 
and innocency ; this prudential walking comports 
with our high calling, and doth not a little adorn 
the gospel of Christ. 

V. To walk worthy of our calling, is to walk 
influentially ; to do good to others and to be rich 
in acts of mercy, Heb. xiii. 6. Good works 
honour religion. As Mary poured the ointments 
on Christ ; so by good works we pour sweet oint- 
ments on the head of the gospel, and make it give 
forth a fragrant smell. Good works, though they 
are not causes of salvation, yet they are evidences. 
When with our Saviour we go about doing good, 
and send abroad the refreshing influence of our 
liberality ; now we walk worthy of our high call- 
ing. 

Lastly. Here is matter of consolation to you 
who are effectually called; Gjd hath magnified 
rich grace toward you ; you are called to great 
honour, to be co-partners with the angels, and co* 
heirs with Christ : this should revive you in the 
worst of times. Let men reproach and miscall 
you : set God's calling of you against man's mis- 
calling : let men persecute you to death, they do 
but give you a pass, and send you to heaven the 
sooner : how may this cure the trembling of the 
heart ! What though the sea roar, though the 
earth be unquiet, though the stars are shaken out 
of their place ! you need not fear ; you are called, 
therefore are sure to be crowned, 



GOD'S ETERNA L PURPOSE. 



CHAP. XV. 

Concerning God's purpose. 

THE third and Jast thing in the text, which I 
shall but briefly glance at, is the ground and 
original of our effectual calling, in these words ac- 
cording to his purpose. Ephes. i. Ansclm ren- 
ders it, according to his good will. Peter Martyr 
reads it, according to his decree. This purpose, 
or decree of God, is the fountain-head of all our 
spiritual blessings; it is the impulsive cause of our 
vocation, justification, glorification; it is the high- 
est link in the golden chain of salvation. What 
is the reason that one man is called and not an- 
other ? it is from the eternal purpose of God. 
God's decree gives the casting voice in man's sal- 
yatioi), 

CHAP. XVI. 

Shewing that all must be resolved into God's 

purpose. 

T* ET us ascribe the whole work of grace to 
1 j the pleasure of God's will. God did not 
chuse us because we were worthy, but by chusing 
us makes us worthy. Proud men are apt to as- 
sume and arrogate too much to themselves in be- 
ing sharers with God. While many cry out of 
tjae church-sacrilege, they are in the mean time 



144 A Divine Cordial, 

guilty of a far greater sacrilege, in robbing God of 
his glory, while they go to set tae crown of salva- 
tion upon' their own head: but we must resolve 
all into God's purpose. The signs of salvation 
are in the, saints, but the cause of salvation is in 
God. If it be God's purpose that saves, then, 

1- Not free-will. The Pelagians are Strenuous 
asserters of free-will, they teii us, that it man hath 
an innate power to his own conversion ; but this 
text confutes it, our calling is according to God's 
purpose. Tne scripture plucks up the root oi "free- 
will. It is not of him that willeth. Rom. ix. 16. 
All depen is upon the purpose of God. When 
the prisoner is cast at the bar, there is no saving 
him, unless the king hatha purpose to save him. 
God's purpose is his prerogative royal. 

2. If it be God's purpose that saves, then not 
merit. Bellarmine holds, that good works do ex- 
piate sin, and merit glory ; no, the text saith, we 
are called according to God's purpose : and there 
is a parallel scripture. Who hath saved us* a/id 
called us, not according to our works, but according 
to his own purpose and grace. 2 Tim. i. 9. 
There is no such thing as merit :~our best wo is 
have in them, both defection, and infection, a d 
so are but glittering sins ; therefore if we are call- 
ed and justified, it is God's purpose brings n to 
pass. 

Object. But the Papists allege that scripture 
for ii .ent. Henceforth is laid up for me a cnr ri 
of righteousness, which the Lord the righteous judge 
shall give me at that day \ 2 Tim. iv. 8. This is 
th i /ice )i 'their argument, if God in justice re- 
wards oar works, then they merit solvation. 

Answ* To this I answer* t, God gives a re 



A Divine Cordial. A49 

f l> , - ;~'\ ' * ; ., 

ward as a just judge, not to the worthiness of our 
works, but to the worthiness of Christ. 2. God 
as a just judge rewards us, not because we have 
deserved it, but because he hath promised it ; 
God hath two courts, a court of mercy, and a 
court of justice : the Lord condemns those works 
in the court of justice, which he crowns in the 
court of mercy : therefore that which carries the 
main stroke in our salvation, is the purpose of God. 

3. if the purpose of God be the spring-head of 
happiness, tilth we are not saved for faith foreseen. 
It is absurd to think any thing in us could have 
the least influence upon our election The Ar- 
minians say, that God did foresee that such per- 
sons would believe, therefore did chuse them ; 
and so they would make the business of salvation 
to depend upon something in us : Whereas God 
doth not choose us, for faith, but to faith. He 
hath chosen us> that we should be holy. Ephes. i. 
4. Not because w 7 e would be holy, but that we 
might be holy. We are elected to holiness, not 
for it. What could God foresee in us but pollu- 
tion, and rebellion ? If any man be saved, it is ac- 
cording to God's purpose. 

Quest. How shall we know that God hath a 
purpose to save us ? 

Anstv By being effectually called. Give dili- 
gence to make your calling and election sure. 2 
Pet i. 1 We make our election sure, by making 
our calling sure. God hath chosen you to salva- 
tion through sanctification. 2 Thess. ii. 13. By 
the stream, we come ac last to the fountain : if we 
find the stream of sanctification running in our 
souls, we may by this come to the spring. head of 
election. When a man's eyes are so weak that he 

N 



146 



A Divine Cordiah 



cannot look up to the firmament, yet he may know 
the moon is there, by seeing it shine upon the wa- 
ter : so though I do not look up into the secret of 
God ? s purpose, yet I may know I am elected* by 
the shining of sanctifying grace in my soul. 
Whosoever he be that can find the word of God 
transcribed and copied out into his heart, may un- 
deniably conclude his election. 

Here is a sovereign elixer, or unspeakable com- 
fort to them who are the called of God ; their sal- 
vation rests upon God's purpose. The foundation 
of God standeth sure, having this seal, the Lord 
Jcnoweth them that are his. 2 Tim. ii. 9. Our 
graces are imperfect, our comforts ebb and flow, 
but God's foundation standeth sure. They who 
are built upon this rock of God's eternal purpose, 
need not fear falling away ; neither the power of 
man, nor violence of temptation, shall ever be 
able to overturn them. 



FINIS. 



A WORD 

OF / 

COMFORT 

FOR THE 

CHURCH OF GOD, 



BY THOMAS WATSON, 

PASTOR OF ST. STEPHEN^ WALBROOX, LONDON* 



Speak ye comfortably to Jerusalem. Isa. xl, % 



TO THE READER* 



Christian Reader , 

HOW infinitely happy are they who have a God to 
go to ! The saints have that great prince on their 
side, by whom princes reign. They are in such a con- 
dition, that nothing can make them miserable * take away 
their money, their treasure is in heaven : banish them 
their country, they are citizens of the New Jerusalem : 
cast them into bonds, their consciences are free : kill 
iheir bodies, they shall rise again : take away their 
names, they are written in the book of life* This calls 
to mind that golden aphorism. It shall be well with the 
righteous. Isa. iii. 10. Nay, at present, it is well with 
them ; they are favourites of the king of heaven ; the 
Lord sets them as a seal upon his heart, he sympathizeth 
with them in all their sufferings ; when the rage of the 
enemy is kindled, are not God's repentings kindled too ? 
Hosea ii. 8. And while his heart is full of sympathy, so 
long his head will be full of care. This tender care of 
God towards his church militant, is the subject of this 
ensuing discourse ; cordials are kept for fainting. Out 
of this vial are poured forth, not chemical, but Spiritual 
drops of consolation to animate us. God himself is the 
church's life-guard. The lion of the tribe of Judah, 
marcheth in the head of the saints' army ; this makes 
Jerusalem terrible as an army with banners. Cant. vi. 
4. Jesus is our Emanuel ; then what need we fear 
though the earth tremble upon her pillars ! I shall not 
further expatiate, but commending this small piece to 
the blessing of God, I remain, 

Thy Friend and Servant 
in the Gospel, 



T. WATSON, 



[ 149 1 

A WORD OF COMFORT 

FOR THE 

CHURCH OF GOD. 



God is in the midst of her, she shall not be moved. 

Psal. xlvi. 5. 

SOLOMON saithj a word fitly spoken^ is like 
apples of gold in pictures of silver. Prov. xxv. 
11. In which regard 1 have made choice of this 
scripture, which may be a word in season* to re- 
vive the desponding hearts of God's people. God 
is in the midst of her, she shall not be moved. 

This psalm is a triumphal exaltation, wherein 
the church with joy commemorates former deliv- 
erances, and by faith depends on God for future 
mercies. 

God is our refuge, and strength, v. 1. The 
saints in all their dangers have an asylum, or gar- 
rison to retreat to, they know where to put into 
for harbour, the name of the Lord is a strong tow- 
er, and this is their refuge and fort-royal. 

A very pleasant help* God is an help at a pinch. 
An army may be worsted ere their auxiliary for- 
ces come ; but God never comes too late, his help 
is at hand, his forces are in the field, he is a pre- 
sent help. An help-in trouble. The Ethiopick 
renders it, in vehement trouble. 

Godis in the midst of her, she shall not be moved. 

» 2 



150 



A Ward of tomfort 



What is meant by this, in the midst of her ? This 
looks back to the former verse, where there is 
mention made of the city of God. There is a riv- 
er, the streams whereof shall make glad the city of 
God. ver. 4. By this city of God is meant Jeru- 
salem, which is called the city of Jehovah. Isa. 
lii. 1. This city of Jerusalem is put by a Synec- 
doche, for the church of God here upon earth ; 
and of this the test speaks, God is in the midst of* 
her. 

The words consist of two parts. 

1. The church's privilege, God is in the midst 
of her. 

2. The church's safety, she shall not be moved: 
that is, so as to be removed. 

Doctr. When the church of God is beleagured 
and environed with enemies, God is in the midst 
of her. For the Lord thy Godwalketh in the midst 
of thy camp to deliver thee. Deut. xxiii. 14. 
Thou Lord, art in the midst of us. Jer. xiv. 9. 
The church of God hath not only enemies without 
her, to conflict with, but within her, such as are 
hypocrites and apostates ; she complains that her 
own sons vex her. Cant. i. 6. That is those 
who had been bred up in her bosom, and preten- 
ded religion, these false friends vexed her ; the 
church's enemies are of her own house : but be 
they what they will, foreign or intestine, the church 
hath ONE that will take her part ; when she is 
most assaulted, she is most assisted, God is in the 
midst of her. 

Quest. But what prerogative is this to have God 
in the midst of his church ? where is he not ? he 
is an immense, infinite being, and his circumfer- 
ence is every where* Whither shall I fly from thy 



For The Church of God. 



151 



presence ? If I take the wings o f the morning, and 
dwell in the uttermost parts of the sea, even there 
shall thy hand lead me. Psal cxxxix. 7, 9. 
What privii ge is it to have God in the midst of 
his church, seeing he is in the midst of his enemies 
too ? 

Answ. There is a two-fold presence of God. 

1. There is his universal presence, whereby he 
is in all places. Do not I fill heaven and earthy 
saith the Lord. Jer. xxiii. 24. This is no privi- 
lege at all ; for this universal presence is with the 
damned, they have the presence of his power and 
justice. 

2. There is a peculiar presence of God, and 
that is confined to his people. The presence of 
God is either, 1. in heaven, which is nothing else 
but his glorious presence. The Lord^s throne is 
in heaven. Psal. xi. 4. Or, 2. on earth, and 
that is either, 

I. His favourable presence, whereby he -mani- 
fests the pledges of his grace and goodness towards 
his people ; and so he is present in the assemblies 
of his saints, breathing forth the sweet perfume of 
his Spirit. In all places where I record my name? 
I will come unto thee, and I will bless thee. Exod. 
xx. 24. This is that presence the saints desire in 
the ordinances, God's quickening, sanctifying, 
comforting presence ; the smiles of his face, the 
kisses of his lips ; nothing is so delightful, as to 
hold the king in the galleries. Cant. vii. 5. And 
have the banners of his love sweetly displayed* 
Cant. ii. 4. 

Or, II. His providential presence, wherein the 
Lord appears admirably for his people, in his pro- 
vidential actings, shewing himself to be a wonder- 



152 



A Word of Comfort 



working God ; and this is chiefly meant in the 
text, God is in the midst of her. to defend, to deliv- 
er, to bless. Thus he whs with his people Israel 
by the pillar of fire* and a cloud ; and thus will he 
be present with his church to the end of the world. 

The reasons why God is in the midst of his 
church to defend and bless it, are, 

i> The dear interest he hath in it. The peo- 
ple of God are called peculiar people. 1 Pet. ii. 
9. The world lies in common, and is as so much 
waste ground ; but the church is God's vineyard 
and enclosure, therefore he will hedge it with pro- 
tection. My vineyard which is mine, is before me. 
Cant. viii. 1. The saints are called God's jewels. 
Mai. iii. 17. Therefore he will not let them be 
lost : for their sins he may sometimes lay these 
jewels to pawn. The church is Christ's mystical 
body, the least bone whereof he will as surely pre- 
serve, as he did every bone of his natural body, 
A bone of it shall not be broken- John xix. 36. 

2. God is in the midst of his church, because 
of the entire love which he bears to it. The Lord 
hath chosen Swn, he hath desired it for his habita- 
tion* this is my rest for ever, here will I dwells for 
1 have desired it. PsaL cxxxii. 13, 14, 15. God 
loves his people with the choicest of his love, they 
have the spirits of his love distilled ; and to shew 
this, he calls them by those titles, which denote 
love ; the apple of his eye. Deut. xxxii. 10. 
The dearly beloved of his soul. Jer. xii. 7 His 
treasure. Psal. cxxxv. 4. His turtle dove. 
PsaL lxxiv. 19. His spouse. Cant, v- 2- His 
orchard of pomegranates* Cant. iv. 13. His glo- 
ry. isa« xlvi. 13. God loves the world with a 
more common love, his church hath the cream of 



For The Church of God. 



his love : it is one love wherewith a man loves his 
bird, and another wherewith he loves his child ; 
and God cannot but love his people, because he 
sees his own image sinning in them. They are 
adorned with the graces of his Spirit, as a chain of 
pearl : and as they have the beauty of inherent ho- 
liness, so they have an interest in the unspotted 
holiness of Christ. God's love to his church is 
vehement, like coals of Juniper, or the sun-beams 
contracted in a burning glass, which are more in- 
tense and ardent ; and because he loves Sion, there- 
fore he is in the midst of it, to defend and bless it. 
The Lord thy God in the midst of thee is mighty, 
he will save^ he will rejoice over thee, he will rest 
in his love. Zeph. iii. 17. 

3. God will be in the midst of his people because 
they are engaged in his quarrel. Know that for 
thy sake I have suffered rebuke. Jer- x v. 15. All 
the oppositions the godly meet with, are for stand- 
ing up in the defence of truth : if they would de- 
sist from religion, and throw off Christ's colours, 
they would have none to oppose them ; but because 
they espouse Christ's quarrel, and fight under the 
banner of his gospel, therefore Gebel, and Am- 
nion, and all the powers of hell unite and muster 
their forces against them. The princes of Persia 
had no other article against Daniel, but the law of 
his God. Dan* vi« 5. Now, because the church 
of God appears in his cause, and loseth blood in 
his quarrel, therefore God is in the midst of her, 
he counts himself concerned in point of honour to 
stand by his people. 

But wherein doth it appear that God is in th$ 
midst of his church ? 

Answ. It appears. 



254 



A Word of Comfort 



1. By his strange preserving and delivering his 
church. 

I. By unthought of means ; when Israel were 
hemmed in, the Red Sea before, Pharaoh and his 
host pursuing behind, God preserves them by un- 
thought of means, they never thought of the part- 
ing of the waters ; who would have imagined that 
God would have made a causeway in the sea ? So 
when flesh failed in the wilderness, the people of 
Israel could not devise how God should spread 
them a table there ; there was no ploughing or 
sowing, nothing to be seen but wild beasts and ser- 
pents ; the Lord made the heavens a granary, and 
rained down bread upon them ; here he was in the 
midst of his people. 

II. By contemptible means : the blowing of 
trumpets, and blazing of lamps, made the wal!s of 
Jericho fall down. Judg* vii. 20. Jeremy was 
dn vvn out of the dungeon by rotten rags. Jer. 
xxxviii. 12» God often saves his church by des- 
picable instruments, he makes use of rotten rags. 
God raised up Luther in Germany against the Pope, 
the enemy looked upon him with a contemptible 
eye, one of them said, "He was fitter to pray in a 
cloister, than to do any great exploits abroad" : 
but God made him a rare instrument in his church, 
he did so shake the Pope's chair, that never to this 
day hath he sat safe in it. 

3. By contrary means : that the rock should be 
set abroach, that Jonah should be saved, by being 
swallowed up ; God made the Ssh a ship in which 
he sailed safe to shore. That the rav en, who is so 
unnatural, she will hardly feed her young, should 
bring meat to the prophet Elijah, this shews God 
is in the midst of his people. How often is it seen 



For The Church cf God. 



155 



that God makes use of a contrary wind ; the ene- 
mies of his church shall do his work, he will play 
his game by their hand. 

1. Either he will make his enemies friendly to 
his people- The children of Israel borrowed of the 
Egyptians jewels of silver, and jewels of gold, and 
the Lord gave his people favour in the sight of the 
Egyptians* Exod. xii. 35. God makes wolves 

, to suckle his lambs : Or, 

2. lie will work divisions among his enemies, 
and turn their own weapons against tKemaelves; 
The children of Ammon fell upon the inhabitants of 
Mount Seir, and after that, every one helped to 
destroy one another, ii. Chron. xx. 23. Thus 
Gog mokes the seed of the serpent a means to 
break the serpent's head- We read in ecclesiasti- 
cal history* in the time of the good emperor Theo- 
dosius, when the Persians shot their arrows against 
the christians, bv a sudden and violent wind their 
arrows were driven back* and flew in their own fa- 
ces. 

2. It is evident that God is in the midst of his 
church, b) his seasonable appearing for his people. 
When the church of God hath been brought \ ery 
low, nothing in view but desperation, their power 
hath been gone, and their hopes gone, then God 
hath stepped in for their relief, and given the vic- 
tory on the church's side, The Lord shall repent 
himself for his servants, when he seeth that their 
power is gone, and there is none shut up and <eft. 
Deut. xxxii. 36. When Peter was sinking, then 
Christ put forth his hand, and took him into the 
ship. When the church of God hath been in trou- 
ble, like Isaac on the altar, going to be sacrificed 
to the rage and fury of men, then hath the provi- 



156 



A Word of Comfort 



dence of God stepped in as the angel, and said, 
Lay not thy hand upon the child* God may iet 
the enemy nibble at the heel of his church, but 
still he defends the head ; when malice is boiled 
up to revenge, and the design of men carry de- 
struction in the front, now appears the church's 
morning star of deliverance. This shews God is 
in the midst of Zion, because when things have 
seemed to be in the forlorn hope, and all given for 
lost, now God hath come riding in the chariots of 
salvation. 

Use. h Here is good news for the church of 
God. God's people are apt to despond when they 
see things move eccentrick, and go cross to tneir 
expectation. God is in the midst of Zion. He bath 
a special super-intendency over the affairs of his 
church ; God hath more care of his church than we 
can. We read in Ezekiel's vision of a wheel with- 
in a wheel. Lzek. i. 16. God s decree is the in- 
ner wheel that turns all the out ward wheels of pro- 
vidence ; the church never wants enemies to as- 
sault, and make inroads upon her, but God is in the 
midst of her. Here is a river of consolation, whuse 
% chrystai screams may refresh the city of God: 
God's e e is upon his people for good ; The eye 
oj the Lord is upon them that fear him ; and it is 
a watchful eye, tor he neither slumbers nor sleeps. 
Psai. exxi. 4. But what privilege is this that God's 
eve is upon his people, his eye is upon the wicked 
too ? 1 answer, God's eye which is upon Zion, is 
not only an eye of inspection, but an eye of bene - 
di ciioa : Zion hath not only his eye, but his heart, 
For thou Lord will bless the righteous, with favour 
wili thou compass him ? as with a shield. PsaL 
v. 12. 



For the Church of God. 



157 



2. If God be in the midst of Zion, then see the 
church's beauty and strength. 

1. The church's beauty, God is in the midst of 
her, this is her glory and beauty, I will be the glo- 
ry in the midst of her. Zech. ii. 5. This is the 
best jewel in the church's crown ; as the diamond 
to the ring, as the sun to the world, which doth , 
bespangle it with its beams; so is God's presence 
to his church. The ark which was the emblem 
and sign of God's presence, was styled, the glory 
of Israel. Why is the church called a royal dia- 
dem, and a crown of beauty. Isa. Ixii. 3. But 
because God casts his resplendent lustre upon her? 
I will be the glory in the midst of her. 

2. See here the church's strength. God is in 
the midst of her ; he is with his church not only 
to behold her, but uphold her. The church of 
God is like a castle walled in with rocks, His place 
of defence shall be the munition of rocks. Isa. 
xxxiii. 16. But a man may starve upon a rock 
therefore it follows, bread shall be given him, his 
waters shall be sure. If God be in the midst of 
Sion, he will be both defensive and offensive. He 
is both a shield and a sword, Happy art thou O 
Israel, who is like unto thee, people saved by 
the Lord, the shield of thy help, and who is the 
sword of thy excellency ! Dent, xxxiii. 29. God 
is a golden shield to his people, and a flaming sword 
to his enemies, For I saith the Lord will be unto 
her a wall of fire round about. Zech. ii. 5. A 
wail, that is defensive ; a wall of fire that is offen- 
sive, In that day sirig ye unto her, a vineyard of 
red wine, I the Lord do keep it, I will water it lest 
any hurt it, 1 will keep it night and day. Isa. xxvii. 
2, They that go to overthrow the church, must 

O 



158 



A Word of Comfort 



do it in sueh a time when it is neither night nor 
day, for God hath promised to keep it night and 
day, 

3. See hence how vain are all the attempts and 
combinations of wicked men against the church of 
God. God is in the midst of her. When we look 
upon things with an humane eye, we may wonder 
that the church of God is not over-topped : that 
the sea should be higher than the earth, yet not 
drown it, is strange ; so that the power and force 
which seems to be so much above the church 
should not overflow it, is not a little to be wonder- 
ed at, but God is in the midst of her, therefore she 
is impregnable ; men must first overcome God, 
before they can overcome the church. How sim- 
ple is the wisdom of man when it sets itself against 
God ! What do men do w hen they engage war a- 
gainst the church ? they attempt impossibilities, 
God is in the midst of her. What an infinite dis- 
proportion is there between the enemies and God ? 
as much as between finite and infinite. Will 
weak man go to measure arms with God ? How 
easily can God check the pride, and break the 
power, and infatuate the councils of the wicked ! 
He can destroy his enemies with the turning of an 
hand. Psal. lxxxi. 14. With a word. Psal. ii. 
5. With a breath. Isa. xxx. 28. With a look. 
Exod. xiv. 24. It needs cost God no more to de- 
stroy all his adversaries, than a cast of the eye : for 
men to contend with the great God,, as if a child 
should go to fight with a giant, or archangel ; or 
as if the thorns should set themselves in battle a- 
gainst the fire : Oh how vain and silly are all at- 
tempts against the church ! God is in the midst of 
her. 3. In that day I -will-make Jerusalem a bur- 



For the Church of God. 



159 



densome stone to all people. Zech. xii. The ene- 
mies are heaving at the church to remove it, but 
it is a burdensome stone that will fall upon them, 
and grind them in pieces. / will make the gov- 
ernors ofJudah like a torch of fire in a sheaf. Zee. 
xii, 6. The grand opposers of Zion shall be as 
combustible matter, and the church as a torch of 
fire to burn them up. 

4. If God be in the midst of Zion, then it fol- 
lows that all providences towards the church shall 
be for the best. There is nothing stirs in the 
world? but shall carry on God's designs ; as the 
cross wheels in a watch carry on the motion of it, 
and serve to make the alarum strike. That which 
the wicked intended for the destruction, shall turn 
to the deliverance of the church* As Luther wrote 
to the Elector of Saxony, let your Highness know, 
that the affairs of the church are far otherwise or- 
dered in he-wen, than by the Emperor and States 
at Nuremberg. While the adversaries go about 
to ruin the church they shall only repair it. God 
is in the midst of his people^ therefore the most vio- 
lent storms of persecution, are but as the beating 
of the wind against the sails, which make the ship 
go faster, and brings it sooner to its desired haven. 

Use. 2. Let us labour, that as God is in the 
midst of his church, so he may be in the midst of 
our hearts. It is little comfort to hear that God 
Is in the midst of his church unless we find him in 
the midst of our hearts. As he, who when he was 
drowning, saw a rainbow, what am I the better, 
saith he, that the world shall not be drowned, if I 
drown ? So what are we the better that God is in 
the midst of his church by his providential pre- 
sence, if he be not in the midst of our hearts bv 



16<5 



A Word of Comfort 



his sanctifying presence. It should be our care 
not only to have Christ with us, but in us. Christ 
in you the hope of glory. Col. i. 27. This will' 
be a cordial when we are dying ; what though death 
be in our body, if Christ be in our heart ! 

This should be our wisdom and ambition, not 
only to have the presence of God with us, but the 
Spirit of God in us. God hathsent forth the Spi- 
rit of his San into your hearts. Gal. iv. 6. 

2. If God be in the midst of his church to up- 
hold and preserve it, then let not God's people give 
ivay to distrust and despondency, let them not fear 
the enemies of the church. God is our refuge and 
strength^ therefore will we not fear though the earth 
be moved, and the mountains carried into the midst 
ef the sea. Psal. xlvi. 12. If we should be in 
new straits and exigencies, let us not say we shall 
be undone, God will set all his attributes on work 
for his people. His wisdom shall £><e to guide 
them, his power to defend them, his holiness to 
sanctify them, his mercy to save them. To fear 
the creature is to undervalue God. When Anti- 
gonus over-heard his soldiers saying, How many 
their enemies were, he steps in suddenly with 
these words, and how many do you reckon for me ? 
This word, God is in the midst of her, should beat 
down unbelief, and put to flight a whole army of 
fears that are apt to arise in the heart. It is high 
ingratitude either to murmur or distrust, after so 
many signal mercies and preservations as we have 
received. But because the hearts of God's own 
people are ready to be over-powered with a spirit 
of fear, I shall therefore prescribe these five anti- 
dotes against fear. 

1. God will have a church upon earth. The 



For the Church of GocL 



161 



gates of hell shall not prevail against it. Matt, 
xvi. 16. Neither the serpent's subtlety, nor the 
dragon's fierceness shall overturn the church. 
The ship in the gospel was tossed, because sin 
was in it, but not overwhelmed* because Christ 
was in it, be of good comfort, Christ is in the ship. 
The angel of the Lord appeared in a flame of fire 
oat of the midst of a bash, and the bash burned and 
was not consumed. Exod. iii. 2. An emblem of 
the church militant, this bush burns, but is not 
consumed, for God is in the midst of her. The 
church of God may be oppressed, but not suppress- 
ed. Cain put the knife to Abel's throat, and ev- 
er since the church's veins have bled, but she is 
not so weak, but she can stand upon her legs. 
The church universal is not extinguished. 

Not but the church of God may suffer in several 
parts of it. For as by virtue of. the covenant made 
with Noah, the whole earth shall never be over- 
flown with a deluge, yet there may, and hath been 
such inundations since, that several parts of the 
earth have been swallowed up with water : so the 
church universal cannot be extinct, yet it may 
suffer in some parts and branches of it, as the sev- 
en Asian churches had their golden candlesticks 
removed. 

2. The suffering of any particular church is for 
their good. Them that are carried away captive 
of Judah, I hav e seen in the land of the Chaldeans 
for their good. Jer. xxiv. 5. God makes use of 
the wicked for the good of his church. He some- 
times suffers his people to be cast out into the open 
field, and lets the wicked pour water of affliction 
upon them, but he is all this while laying his peo- 
ple a whitening. Many shall be tried and made v 

o 2 



162 



A Word of Comfort- 



white. Dan. xii. 10. The wicked are flails to 
thrash off the husks of his people, files to brighten 
their graces, leeches to suck out their blood. Tal- 
ly makes mention of one Phereus, whom his ene- 
my running at with a sword, accidentally opened 
his impostume, and so cured him. The enemies 
of the church, only cure the impostume of pride, 
God's fire is in Zion. Isa. xxxi. 9. This fire is 
not consu ming, but refining. The church is God's 
house, the enemies think to break down the walls 
of this house, but they shall only purge the floor. 
They think to crucify, they shall only clarify God's 
church, and take it off from its fulsome lees. Thus 
God turns all the sufferings of his people to their 
good. He stretcheth the strings of his viol, to 
make the music better. 

3. The more God's church is opposed, the 
more it encreaseth. It revives its augmentation 
by its dhninution. The more they afflicted them 
the more they multiplied. Exod. i. 12. Witness 
the ten persecutions in the time of Nero, Diocle- 
sian, Trajan, &c. 

Sanguine showers have always made the church 
grow the more : the more the torch is beaten, the 
more it flames. Julian therefore did forbear to 
persecute the christians, not out of pity^ but envy, 
because they grew so fast. Religion is that Phe- 
nix which hath always revived and flourished in 
the ashes of holy men. The church of God is a 
Palm-tree, with this motto, " the more weight is 
laid upon it, the higher it riseth." 

4. When the church of God is lowest, mercy is 
nearest : the sorer the pangs, the nearer the deliv- 
erance. The earth mourns^ Lebanon is ashamed, 
Skacon is like a wilderness, now -will I r rise, saitk 



For the Church of God. 



1^63 



the Lord, now will I lift up myself. Isa. xxxiii. 
9, iO. K you go to the Thames, and observe the 
ebbing of the water, when the ebb is at the lowest, 
and +\igh tide is ready to come in : so when the 
church of God seems to be at a dead low water, 
the spring-tide of deliverance is nearest. When 
Dioclesian raged, and things seemed desperate, 
soon after was the golden time of Constantinus. 
It is usually darkest a little before morning. 

5. Though the church of God may seem some- 
times to be in the wain, yet when she loseth ground 
in one place she gains in another ; as when the fire 
is quenched at one end of the house, it breaks out 
at the other. Or as the sun when it leaves our 
hemisphere, goes to the antipodes. At Rome 
there were two laurel trees, when one withered, the 
other flourished : an emblem of the church mili- 
tant, when it seems to wither in one place, it shall 
revive and flourish in another. All this may com- 
fort us concerning the church of God, and may be 
as physic, to kill the worm of unbelief and fear in 
our hearts. God is in the midst of her, therefore 
vMl we not fear though the earth be moved. If God 
be in the midst of his church, let us do two things. 

1. Let us take heed of driving God from us* 
There- are ways whereby we may drive God from 
the nation. As when bees are in the hive, and 
bring their honey, you may drive them out with 
smoke. So sin is a smoke that will drive God out 
from a people. A people that provoke me to anger^ 
these are a smoke in my nose. Isa. lxv. 3, 5. In 
particular, there are nine sins which drive God out 
of a land, and when he marcheth out, judgment 
marcheth in. 

I. Idolatry. For they served idols 7 whereof the 



164 A Word of Comfort 

Lord had said unto them* ye shall not do this thing, 
therefore the Lord xvas angry with Israel, and re~ 
moved them out of his sight. 2 Kings, xvii. 12, 
18. idolatry is a sin which breaks the marriage 
knot, and makes the Lord disclaim his interest in 
a people. Thy people have corrupted themselves. 
Exod. xxxii> 7. Before God called Israel HIS 
PEOPLE, but when once they had defiled them- 
selves with idolatry, then God disclaims them, he 
doth not say to Moses, MY people, but THY peo- 
ple, as if he had quite discarded them, and cut off 
the entail of mercy. Take heed of idolatry, yea, 
and of superstition too, which is a bridge leading 
over to it. Superstition is an intermixing our fan- 
cies and inventions with divine institutions : it is 
an affront offered to God, as if he were not wise 
enough to appoint the manner of his own worship, 

2. Rapine and oppression. / have forsaken 
mine house my heritage is to me as a speckled bird. 
Jer. xii. 7, 8. Or as a bird of prey. When God's 
dove becomes a vulture, and is given to ravening 
and cruelty, staining her feathers with blood, God 
Willi then break up house aad be gone. 

3. Uncleanness. They are all adulterers* as an 
oven heated by a baker. Hos. vii. 4. They who 
should have been temples of the Holy Ghost, are 
hot ovens burning in lust. / will spread my net 
upon them. Verse 12. That is, I will spread the 
net of my judgments over them, and they shall be 
taken in the net. 

4. Covetousness. I will stretch out my hand up- 
on the inhabitants of the land, for from the least of 
them, even to the greatest, every one of them is 
given to covetousness. Jer. vi. 12. When men 
shall rank of the earth, when they love the exchange. 



For the Church of God* 



16$ 



better than the temple, and are more for the earth- 
ly mammon, than the heavenly manna, God will 
take his leave, and be gone. God is a Spirit, he 
can no more converse with an earthly people, than 
a prince can converse with a swine. 

5. Apostacy. They are all grievous revolters, 
reprobate silver shall one call them, because the 
Lord hath rejected them. Jer. vi. 28. This made 
God remove his golden candlestick from the church 
of Ephesus, because she had left her first love. 
Rev. ii. 4. And if apostacy will make God de- 
part from a people, then how can we expect he 
should stay long with us ? Where is that zeal for 
God, and love to the truth, as formerly ? We live 
in the fall of the leaf , there are many who court- 
ed the Qeen of religion when she had a jewel hung 
at her ear, but when she is in her night dress, and 
her jewels of preferment are pulled off, now they 
desert her. Lot's wife was turned into a pillar of 
salt, for looking back. If all who look back, 
should have this judgment inflicted upon them, we 
should hardly go in the streets for meeting pillars 
of salt. Merchants tell us of divers ships cast 
away at sea ; I believe there have been of late more 
shipwrecks at land, than at sea, I mean, such as 
have made shipwreck of faith and a good con- 
science. The golden head is degenerated into 
iron, a more feculent and impure metal. 

6. Weariness of God's ordinances. When will 
the new moon be gone, and sabbath ? Amos viii. 5. 
Verse 11. Behold the days come saith the Lord, 
that I will send a famine in the land) not a famine 
of breads nor a thirst for water y but of hearing the 
word of the Lord. God hath fed this nation with 
the finest of the wheat, even the bread of life, we 



166 



A Word of Comfort 



have had the cream of ordinances, God hath come 
down to us in a golden shower of blessings, the 
vintage of other nations hath not been so good as 
the gleanings of England ; but have not we said 
what a weariness is it ? Mai. L 13. Is not our 
sin sermon-surfeiting ? though we have liked the 
dressing, we have loathed the food ; we have said, 
who is this Moses ? and what is this manna ? and 
may not we fear God is now coming to punish us 
for this sin ? When we have lost our stomachs, 
God may cause the cloth to be taken away : and 
would not that be dismal ? How sad is it for any 
nation, when their seers are blind ! In what a con- 
dition is that people, who have husks given them 
instead cf manna, and music instead of food ! 
Weariness of the gospel, forfeits the gospel. If 
God sees that sanctuary blessings bear but a low 
price, he will remove the market. 

7. Perjury. The house of Israel and the house 
of Judah have broken my covenant ; therefore thus 
saith the Lord ; Behold I will bring evil upon them* 
which they shall not be able to escape, and though 
they shall cry unto me, I will not hearken to them. 
Jer. xi, 10. When a people play fast and lose 
with God, breaking their solemn vows and obla- 
tions, whether sacramental or other, this is a God 
provoking sin, it will make the Lord go away 
from a nation, and though they cry after him, he 
will turn a deaf ear. God wid pass by infirmity, 
but he will punish treachery. 

8. Hatred of reformation. When God calls to 
a people by his word, Spirit, judgments, but they 
regard hi a not, he will pack up and be gone. / 
spake unto you rising up early, but you heard not> 
therefore 1 will do to this house which is called by 



For the Church of God. 



167 



my name, as I did to Shilo. Jer. vii. 13. Why, 
what did God to Shilo ? There the priests were 
slain, the ark was carried away captive, all the signs 
of God's presence were removed, the vision ceased, 
and we never read that the ark returned to Shilo 
any more. Hath not God called to us by an holy 
reformed people, but are there not those found 
among us, who hate holiness, and cry down refor- 
mation ? Oh take heed that God doth not do to us 
as he did to Shilo, unpeople us, unchurch us, and 
send a flying roll of curses against us. 

9. Incivilities offered to them who labour in the 
word and doctrine. God will avenge the wrongs 
done to his ambassadors. The Lord God of their 
fathers sent to them by his messengers, rising up 
betimes and sending, and on his dwelling place ; but 
they mocked the messengers of God, and despised 
his words, and misused his prophets, until the wrath 
of the Lord arose against his people, till there was 
no remedy. 2 Chron. xxxvi. 16, 17. Let us take 
heed of these sins, which will cause God to depart 
from the nation. 

2. If God be in the midst of his church, let us 
do what we can to keep God among us. Israel 
endeavoured to keep the ark among them, which 
was the sign of God's presence. Woe to them, 
when I depart from them. Hos. ix. 12. If God 
be gone, then all other blessings go too ; peace 
and trading will be gone, Oh let us strive to keep 
God among us. What is the glory of a nation, 
but the presence of God in his word and ordinan- 
ces ? Lwill be the glory in the midst of her. Zech. 
ii. 5. If God be gone, England will be like an 
house that hath the furniture taken down, and is 
falling to ruin. Owls shall dwell there, and Satyrs 



168 



A Word of Comfort 



shall dance there. Isa. xiii. 31. If God begone 
Satan will be the next tenant. 

Quest. How shall we do to keep God among us? 
Answ. By prayer. We are called by thy name, 
leave us not. Jer. xxiv. 9. Exercise eyes of 
faith and knees of prayer ; let us hang upon God 
by holy importunity, and not let him go. They 
constrained him, saying, abide with as for it is to- 
wards evening. Luke xxiv. 29. Is not God up- 
on the threshold of his temple ready to fly ? Are 
not the shadows of the evening stretched out ? and 
may we not fear the sun-setting of the gospel ? 
Oh let us by humble prayer lie at Christ's feet, 
and constrain hirn to stay with us ; prayer makes 
a sweet sound in God ? s ears, and he will not go 
away where there is that music. 

2. By setting upon the work of reformation. 
Amend your ways and your doings. Jer. vii 3. 
There is a profane party in the land, who drink, 
and roar, and declare their sin as Sodom ; these 
Samsons are like to pull down the house upon 
our heads ; instead of bringing the water of tears, 
to quench God's anger, they add oil to the flame. 
The men of Lystra seeing the miracle wrought by 
Paul and Barnabas? cried out, The God's are come 
down to us in the likeness of men. Acts xiv. 11. 
But we may now say, the devils are come up to 
us in the likeness of men ; never was there s :h 
a spirit of wickedness in the land* never were there 
such heaven-daring abominations committed ; bat 
though Israel play the harlot , yet let notJudah offend. 
Hos. iv. 15, Though others are licentious and 
exorbitant, (being carried to hell with wind and 
tide) yet let us keep our garments pure, and pre- 
serve the virginity of our consciences ; let us la r 



For the Church of God. 



169 



hour to reform ourselves, and mourn for what we 
cannot reform in others. Let us walk accurately 
and circumspectly. Eph; v. 15. Let us shine 
forth in a kind of angelical brightness, that we may 
not only profess the gospel, but beautify it. Were 
we such a reformed people, we might keep God 
still in the midst of us : and as a pledge of his fa- 
vourable presence, he would entail his Gospel, 
j that crowning blessing, both upon us and our pos- 
terity. 

Quest. But is not the decree past ? Are there 
! any hopes that God will be still in the midst of 
England ? 

Answ. There is hope in Israel concerning this. 
I would encourage God's people, and speak some- 
thing that might be as the cork to the net, to keep 
their hearts from sinking. 

I confess, when I look upon the dark side of 
the cloud, it fills me with trembling and astonish- 
ment ; the sins and divisions of the nation are grey 
hairs upon us ; it is ominous when the joints of 
the same body begin to smite. But though we 
have many symptoms of a dying patient, yet there 
are six seeds of hope left that God will still abide 
in the midst of England. 

1. That there is a generation of righteous per- 
sons in the nation ; God would have spared Sodom, 
if there had been ten righteous persons in it ; it 
is to be hoped there are many tens in England. 
As new wine is found in the cluster \ and one saith, 
destroy it, for a blessing is in it. Isa. lxv. 8. 
Though the vine in England is so blasted, that 
the Lord might cut it down, yet there are some 
good clusters, and for these God may spare the 
vine, and say, is there not a blessing in it ? Where 

P 



170 A Word of>Comfort 

the godly, (who are the chariots and horseman in 
Israel) removed, the Lord would make quick 
work with the nation ; he would destroy the weeds, 
were it not for the corn. The ship of church and 
^tate would soon be drowned., if the elect were not 
in it. The saints stay God's hand when he is go- 
ing to strike. Haste thee f to Zoar J for I cannot 
do any thing ttll thou be come thither. Gen. xix. 
22. The saints are the excellent of the earth. 
Psal. xvi. 3. Precious and honourable. Isa. xliii. 
4. And for their sakes God may yet be entreated 
to be propitious to us. 

2. Another seed of hope is, that the Lord keeps 
up a Spirit of prayer among his people. The Spar- 
tans' walls were their spears. The wall and bul- 
wark of a nation is prayer ; as there are crying sins 
in the land, so there are crying prayers. Whole 
vollies of sighs and groans are daily sent up to hea- 
ven. When the Lord intends to pour out the vi- 
al of his indignation, he stops all the sluices of 
prayer. Pray not for this people. Jer. vii. 16. 
God hath not said so yet ; prayer is a powerful 
orator for merev, it comes as with letters of Man- 
damns to heaven. Concerning the works of my 
hands command ye me. Isa. xlv. 11. 

Prayer staves off wrath from a land. Let me \ 
alone, that, my tvrath wax hot against them. 
Kxod. xxxii. 10. Why, what did Moses ? he 
only prayed, Prayer overcomes the Almighty ; it 
finds God free, but leaves him bound. This gives 
some crevice of hope, that God will not wholly 
leave us ; there are those that cry day and night, 
Spare thy people, O Lord, and give not thy heri* 
tage to reproach. When pray.er ieads the van, de- 
liverance brings up the rear. Thou wilt prepare 



For the Church cf God. 171 

,,ieir heart, thou wilt cause thine ear to hear. Psal. 
x. xvii. 

3. Another seed of hope is, the tender respect 
God bath to his own crlofy : this was Joshua's ar- 
gument. What wilt thou do unto thy great name t 
josh. vii. 9. If the people of God should be ex- 
tinct, and the cause of religion trampled under 
foot, this would reflect upon the glory of God, and 
his name would suffer. The wicked seldom pre- 
vail, but they blaspheme, they say, Where is your 
God ? Psal. xlii. 10. Now God's glory is dear to 
him, it is the most orient pearl of his crown ; he 
will stand upon his honour ; while he consults hi&. 
people's safety, he promotes his own glory. Ne- 
vertheless he saved them for his name's sake. Psal. 
cvi. 8. 

4. Another seed of hope is, the blessed inter- 
cession of Christ ; the Lord Jesus bears the names 
of his people upon his breast, and sets them as a 
golden signet upon his heart ; his prayers go up 
to heaven as sweet odours. The smoke of incense 
ascended up before God, out of the angel's hand. 
Rev. viii. 4. Though our sins go up to heaven, 
as the smoke of a furnace, yet Christ's prayers go 
up as incense. Christ's intercession is meritori- 
ous, his blood will never leave crying, till the blood 
of his enemies be shed. 

5. A fifth seed of hope is, the mercy of God. 
In his love and hi his pity he redeemed them. Isa. 
Ixiii. 9. God is the Father of mercies. 2 Cor. i, 
3. Mercy doth naturally issue from him. He is 
rich in mercy. Eph. ii. 4. He delights in mer- 
cy. Mic. vii. 18. God's justice is strange work. 
Isa. xx viii. 21. Mercy is his proper work : Why 
may not mercy give the casting voice ? And that 



172 A Word of Comfort 

which may make us hope in this mercy is, i, 
The mercy of God is free. I will love them free- 
ly. Hos. xiv. 4. Mercy lends out its pardons 
to whom it will ; mercy doth not go by desert, 
but by prerogative, I will love them freely. 2, 
The mercy of God is healing. / will heal their 
backsFidings. Hos. xiv. 4. Mercy can heal the 
impurity and stubbornness of a people ; mercy 
can as well give repentance, as deliverance. Mer- 
cy can destroy the sins of a nation, and save the 
nation. It can burn up the chaff, and save the 
corn. 1 will heal their backslidings. Mercy can 
stop the bloody issue of sin, and so make way for 
the issues from death. Psal. lxviii. 20. Pliny 
saith, the water-courses of Rome are the world's 
wonder ; but behold here a sacred water-course of 
God's mercy, this is a sweet wonder ! mercy can 
overcome a sinful people, it can save a nation in 
its climacterical year ; we read that the fire of the 
Lord fell, and licked up the water. 1 Kings xviii. 
58. Thus the fire of God's mercy can lick up and 
devour the water of our sins. 

6. The last seed of hope for England, is, that 
there have been manv sins committed in the na- 
tion, which are not the sins of the nation ; some 
have perjured themselves, but all have not ; a so- 
ber and considerable party in the land (however 
traduced) have entered their dissent, and openly 
protested against the scandalous acting of others : 
so that it is to be hoped, the Lord will not impute 
the sin of some, to the whole. There are a certain 
number that said as David. God forbid that I 
should stretch forth my hand against the Lord^s a- 
nointed. 1 Sam. xxvi. 11. They looked upon 
it as impious and irrational, to go to cut off the 



For the Church of God* 



173 



head, to preserve the body. Thus 1 have showed 
you a rainbow in the cloud, and given you some 
probable grounds of hope, that the Lord will still 
be in the midst of England ; which I intend as a 
preservative against despondency, not as fuel for 
security. 

Quest. But how is it possible there should be 
any good towards us ? That the sins in which the 
nation hath been so steeped, and parboiled, should 
be forgiven ? that our divisions and animosities 
should be healed, God's ordinances refined, and 
the Lord continue his gracious presence in the 
midst of us ? 

Answ. I say with our blessed Saviour, The- 
things which are impossible with men, are possi- 
ble with God. Luke xviii. 27. What cannot that 
God do that can create ? God can bring about 
those things, which in the eye of sense are not fea- 
sible. That iron should swim, that the rock should 
be a spring, is in nature impossible ; but God hath 
brought these things to pass. Cannot God untie 
those knots which do amuse and puzzle us ? If 
it be marvellous in the eyes of the remnant of this 
people^ should it also be marvellous in mine eyes,> 
saith the Lord of Hosts* Zech. viii. 6. Can dif- 
ficulties oppose the Almighty ? Is there a thing too 
hard for me ? Jer. xxxii. 27. Did not he make 
the dry bones, live ? Ezek. xxxvii. 7, 8. God 
can bring light out of darkness, harmony out of 
confusion y he can do more than we think, else he 
should not be God. How apt are God's own peo- 
ple to be discouraged with seeming impossibili- 
ties ; Moses who was one of the brightest stars that 
ever shined in the churches' orb, yet ready to hesi- 
tate> and sink at seeming impossibilities, The 

p 2 



174 



A Word of Comfort, fcr'c. 



people among whom lam. are six hundred thousand 
footmen, and thou hast said 1 will give them flesh 
that they may eat a whole month ; shal the flocks 
and the herds be slain for them to suffice them ? of 
shall all the fish of the sea be gathered together for 
them to suffice them ? As if Moses had said in 
plain English, he did not see how such a numer- 
ous people could be fed for a month. God gives 
him a kind of check for his infidelity. Is the 
Lord's hand waxed short ? verse 23. Do I find 
mouths and not meat ? cannot I make provision 
for my household ? Is the Lord's hand waxed 
short ? That God who brought Isaac out of a dead 
womb, and the Messiah out of a virgin's womb r 
what cannot he do ? When things act ever so ir- 
regularly, God can put them in joint again. When 
his church is so low, that she seems to be in the 
grave, and have a tomb-stone laid upon her, he 
can, in an instant, cause a glorious resurrection. 
Therefore, let us not be out of heart, but still rest 
on the arm of God's power and sovereignty, re- 
membering there are no desperate cases with God. 

To conclude all, the Lord may let his church 
be a while under hatches, to punish her security, 
and awaken her slumbering fits, yet, surely the 
storm will not continue long ; the church shall not 
die in travail, but God will manifest that he is in 
the midst of Zion, and after her church hath suf- 
fered a while (as her head Christ hath done) he will 
cause the morning star of her salvation to appear, 
and she shall come out of all her troubles, as the 
wings of a dove covered with silver^ and her fea- 
thers with yellow gold. 



FINIS, 



A NAME IN HEAVEN 

THE 

TRUEST GROUND OF JOY: 

AND THE 

POWER OF GRACE 

IN WEANING THE HEART FROM THE 

WORLD i 
SET FORTH IN TWO DISCOURSES, 

ON LUKE X. 20. AND PSAI.M CXXXI. 1* 
f 

BY THE LATE 

REV. MATTHEW MEAD, 

MINISTER OF THE GOSPEL. 



ADVERTISEMENT. 



4 T the desire of a much esteemed friend (now, I 
13l trust, with God) I, several months ago, revised and 
contracted the two following Discourses for republica- 
tion. They had been long out of print : aAd the worthy 
person, now referred to, was of opinion, that a new edi- 
tion, pruned of the original superfluities, would be both 
acceptable and useful. 

After a careful perusal, I could not but testify my ap- 
probation of his design ; and, soon after, reduced these 
sermons to the form in which they now appear. He ap- 
proved of the abridgment, and also of the few occasion- 
al variations of phraseology, which were necessary to 
preserve the connexion and consistency of a shortened 
work : but of which, however, it is proper for the read- 
ers of the present edition to be apprized. — Had not the 
supreme Disposer of life and death been pleased to visit 
my valuable friend with a subsequent illness, which end- 
ed, about three weeks ago, in his lamented dissolution ; 
these Discourses had appeared much earlier : nor should 
I, myself, have had occasion to trespass on the public 
condescension, by a relation of the above particulars. 

It has been no less frequently, than mistakenly, object- 
ed to the Doctrines of Grace, in general ; and to the 
Doctrine of Election, in particular ; that they " tend 
to supersede the necessity of personal holiness, and to 
render men remiss in the duties of practical godliness. n 
— We might as reasonably charge the Sun in the firma- 
ment with being the cause of Frost and Darkness. Not 
the reception, but the unbelieving rejection, of those glo- 
rious doctrines, is the corroding worm that lies at the 
root both of virtue and happiness. Strange as it may 
sound in the ear of an anawakened person, it is still a 
most certain truth, that, so long as we seek to hammer 
out a salvation for ourselves, on the miserable anvil of 
Free-zuill and legal Striv'uigs, we act like one who has 

* Captain A-lexakdeu Clths'ie. 



178 ADVERTISEMENT. 

lost his way on a journey, and who the farther he ad- 
vances, the more widely he wanders from the place to 
which he is bound. 

Legality, or the hope of Justification by Works, wheth- 
er in whole or in part, is far, very far, from promoting 
the interest of holiness, and from erecting a barrier a- 
gainst licentiousness ; it rather acts as a remora on the 
keel, and as a contrary wind in the sails. Nor can fall- 
en man ever know what it is to speed his way to the king- 
dom of heaven, and make large advances in Sanciifca- 
tion ; till his progress is disembarrassed, by a full sub- 
mission to the righteousness of God the Son, as the sole 
procuring cause of eternal blessedness. We THEN, 
and then only, run the way of his commandments, when 
converting grace has set our hearts at liberty from legal 
dependencies of our own. We THEN become tho- 
roughly furnished, and ready to every good word ancT 
xvork, when the holy Spirit gives us the sense of interest 
in that ravishing declaration of God, Tea, I have loved 
thee with an everlasting love, therefore with loving-kind- 
ness have Idrazvn thee : drawn thee to a saving acquaint- 
ance with Myself, as thy friend and father in Christ ; 
drawn thee from the love of sin, to the love of holiness ; 
and from the practice of evil to the pursuit of righteous- 
ness. — Nothing so effectually tends to wean the soul 
from every undivine attachment, as the knowledge that 
our names are zvritten in heaven* 

I have only to add, that what immediately follows 
was the Preface to the original edition published in the 
year 1707. 

Augustus Toplady. 



[ 179 ] 

THE EPISTLE 



* TO THE 

READER. 

READER, 

THE ensuing Sermons are by a providence somewhat 
peculiar presented to thy view. They were first 
preached at the request of a person of quality, the Right 
Honourable the Lady Diana Verney, and afterwards 
wrote out fair for her use and benefit, by the worthy 
Author himself; and lately (among a confused heap of 
papers) fell into the hands of one who was well apprized 
of the worth and value of their Author, and therefore 
could not pass them by unregarded with those other pa- 
pers. On perusing them he found such impresses of the 
Spirit, and such vestigia of the wit and parts of him 
whose name they bear,t hat he concluded they were his 
genuine offspring, and that they might (though preached 
on private occasions, yet) be of public use and service ; 
and accordingly had thoughts of printing them ; where- 
to he conceived himself warranted, seeing they were 
drawn up in form, with titles, Author's name, and dedi- 
cations annexed, as though they were intended for the 
press. But this owner of them, though acquainted with 
the style, yet being ignorant of the hand-writing of the 
Author (and knowing how easy and common a thing it 
is to invert the sense and meaning of a man, by the ig- 
norance or carelessness of a transcriber) was not willing, 
on farther consideration, to serve the public at the ex- 
pence of the reputation of a person he so much esteemed, 
by publishing those Sermons for originals, which, for 
ought he knew, might be only transcripts : and thus 
those thoughts were laid asleep until farther satisfaction 
in -that matter could be obtained. At length the posses- 
sor of them (proud of such a treasure) providentially 



180 



TO THE READER. 



shewed them to a friend of his, who perfectly knew the 
hand, and had by him several letters arid papers of the 
Authors hand- writing, which comparing with the manu- 
script Sermons, the hands were found exactly to agree, 
to the satisfaction of both parties ; whereupon the design 
of printing them was revived, and is now executed. 

This, Reader, is the account of that providence which 
has attended these Sermons. They might have fallen 
into the hands of an enemy, who might have evilly in- 
treated them, by committing them to the flames, or other- 
wise. They might have fallen into the . hands of one 
who knew not the Reverend Author, and who might, on 
that account, ignorantly have slighted them. The per- 
son into whose hands they did fall, might, when he came 
at them, have unwittingly thrown them by without a no- 
tice, as he had done many of their companions before. 
And therefore that they have been thus preserved is a 
ground to hope, that God hath designed them for sin- 
gular use and service. 

As to the Reverend Author, to expatiate on his praises 
were to hold a candle to light the sun : his name and 
memory is and will be precious to every serious chris- 
tian ; and if it were possible these should fail, he has not 
only a name in heaven, which shall never be blotted out, 
but also a place there, whence he shall never be removed : 
and as for the Sermons, they are of age to speak for 
themselves. It is enough to say of them, that they are 
the genuine issue of the Reverend Mr. Matthew 
Mead, from whom nothing little, nothing mean, was 
wont to proceed. 

As the providence of God has preserved them, so 
may his blessing attend them and thee in thy reading of 
them. 



ft 7 * 

SERMON I. 

Lvke x. 20. 

In this rejoice not, that the spirits are subject to 
you : but rather rejoice because your names ar^ 
written in heaven. 

OUR Lord Christ, here in the text, calls off 
his disciples from rejoicing much in that 
which yet was as lawful and likely a cause of re- 
joicing as any, namely, victory over infernal spirits^ 
and success against the powers of darkness ; to fix 
their joy upon a good infinitely to be preferred to 
that, and desired before it? and that is, a name 
written in heaven. " Notwithstanding in this re- 
joice not, that the spirits are subject to you ; but 
rather rejoice, because your names are written .in 
heaven." 

In the words you have, 
A prohibition, and an exhortation. 
Somewhat from which they are dehorted ; some- 
what to which they are invited. 

That from which they are dehorted is, rejoicing 
in their success over infernal spirits ; " Rejoice not 
in this, that the spirits are subject to you." 

That to which they are invited is, to rejoice in 
a mercy of a much nobler nature, and that is, their 
share and interest in the glory and blessedness 
above ; " Rejoice that your names are written in 
heaven." 

I shall begin with the prohibition., and speak a 



Q 



17 B 



A Name in Heaven 



little to that ; Ci Notwithstanding in this rejoice 
not, that the spirits are subject to you." 

TJiis doth clearly imply, that this casting out of 
devils, by the power of the disciples' ministry, in 
the name of the Lord Jesus Christ, was matter of 
great joy to them ; and one would think, if any 
tiling in the world could justify the running out 
of their joy below God, this casting out of devils 
might. For, 

I. It was a great and miraculous gift of Jesus 
Christ. 

II. It was a gift foretold by the prophets, as re- 
served for gospel times. 

III. It was a victory over the most potent ene- 
my, that laughs to scorn all human power, a strong, 
er than he must come and bind him. 

IV. It was a victory very conducing to the hon- 
our of the Lord Christ, that his naked disciples, 
in his name alone, could make the powers of hell 
submit and stoop ; so that certainly here was, in 
the success of this service, sufficient cause of joy 
to the disciples ; and yet, saith our Lord Christ to 
them, " Notwithstanding, in this rejoice not." 
It is not an absolute prohibition, but rather we 
may call it a cautionary limitation, Rejoice not so 
much in this ; though it was a true ground of joy, 
yet the Lord Christ takes them off from it, by 
raising their hearts above it, to a higher and no- 
bler cause of joy ; and that for a two-fold end. 

First, To free them from the danger of spi- 
ritual pride, which is very apt to insinuate kself in- 
to our rejoicing : the success of duty is too apt to 
puff up and sw r eli us beyond our proportions. 
The prosperity of the creature in its attempts, be- 
comes a temptation " to sacrifice to its own net, 
and burn incense to its own drag." When spi~ 



the truest Ground of joy. 



179* 



ritual pride mixeth itself with our joy in God, we 
take from him more than we give to him ; we rob 
him of his glory, whilst we rejoice in his mercy. 

Therefore the Lord Christ takes them off from 
this to a higher object ; The devils are subject to 
you, it is true : the power of the gospel in your 
mouths and ministry, hath cast Satan like lightning 
from heaven, it is true ; and I know that your 
hearts are filled with joy ; for so it is said in the 
seventeenth verse, " They returned again with 
joy : well saith the Lord Christ, notwithstanding, 
in this rejoice not : why should your affections be 
terminated in these things, when you have a no- 
bler object for your joy to dilate itself upon, and 
that is, the electing love of God, your portion in 
the eternal mansions ? 

Your joy in the subduing infernal spirits may 
be your snare ; whilst they are subject to you one 
way, spiritual pride may subject you to them an- 
other ; and so though you conquer, yet they will 
overcome ; therefore in this rejoice not." 

Secondly ^ To teach us that no external mercy 
should terminate the delight of our souls, but that 
we should use all outward benefits as a ladder 
whereby to ascend to God in our affections. 

The way to allay and moderate the joy of the 
soul, in common and present mercies, is to realize 
the things of the invisible world, and let out our 
hearts much to the glories above. The design of 
Christ and the gospel is to spiritualize the chris- 
tian's joy, and place it upon the chiefest good ; 
therefore in this rejoice not, that the spirits are 
subject to you." 

Quest. But you will say, Why should we not ? 

Answ. I will give you a three-fold reason for it.. 



A Name in Heaven 



Reason 1. Because this gift may be vested 
where the love of God is not enjoyed ; Matt. vii. 
22, 23. " Many will say to me in that day, Lord, 
Lord, have we not prophesied in thy name, and in 
thy name cast out devils, and in thy name done 
many wonderful works ? Then will I profess un- 
to them, I never knew you ; depart from me, ye 
that work iniquity." Many may cast out devils 
in the name of Christ, and yet after all be cast out 
themselves by Christ. Judas was one of them that 
cast out devils, and yet Judas was cast out himself. 

That enjoyment, whatever it be (be it gifts, be 
it relations, be it honours) which may be separated 
f;om the love of God in Christ, can be no true 
ground of rejoicing. Therefore what our Lord 
Christ saith of casting out of devils, I may (upon 
a parity or superiority of reason) say of all things 
below, which we place our contentment in, and 
look upon as matter of joy ; " notwithstanding, in 
this rejoice not.* 5 

Reason 2. It is a vanity to rejoice much in any 
thing which we cannot rejoice in long. What the 
apostle saith, 1 Cor. xiii. 8. " Prophecies shall 
fail, tongues shall cease, knowledge shall vanish 
away : the same i mav say of all common and sub- 
1 unary mercies and comforts, they shall fail and 
vanish : c< The fashion of this world passeth a way,' 5 
1 Cor. vii. 31. 

What pleasure can that man take in his expedi- 
tion, whose voyage is for a year, and his victual 
but for a clay ? who sets out for eternity with the 
pleasures and contents of nothing but mortality ? 
therefore though you may have all that heart can 
wish of the comfort and prosperity of this world, 
yet "notwithstanding* in this rejoice not," 



the truest Ground of ' Joy.- 



181 



Reason 3. Why should we rejoice much in 
thaf which cannot rescue us out of the hands of 
eternal misery ? None of these things we glory in 
can : they are poor lying delights, which, like Jor- 
dan, empty all their sweetness into a stinking and 
sulphurous lake. 

When I see the rich man in the parable u cloth- 
ed with purple, and fine linen, and faring sump- 
tuously every day," Luke xvi. 19. methinks I 
could wish ray lot might lie at his table, rather than 
with an ulcerous Lazarus " begging for crumbs 
at his door but when I look again, and find him 
paying his reckoning in tormenting flames, who 
would have his pomp and glory at this price ? He 
buyeth his pleasures too dear, who pays for them 
with the loss of his soul. 

May we have all the comforts that this world 
can afford, and yet die comfortless ? may we be 
rejoicing in our relations to day, and yet shut out 
of ail relation to God to morrow ? then whatever 
we possess of the comforts of this world, yet t* not- 
withstanding, in this rejoice not, but rather rejoice 
because vour names are written in heaven." 

And this brings me to the exhortation, in which 
the true ground of a Christian's joy is propounded, 
and preferred before all other : rejoice not in 
this, &c, but rather in that, that your names are 
written in heaven." Joy in this mercy is not ab- 
solutely prohibited, but a higher joy is preferred; 
an interest in heaven is another-guise mercy than 
casting out devils on earth ; and therefore rejoice 
much more in this than that. 

The expression is in manner of speech much 
like that of our Lord Christ, in John vi. 27. u La- 
bour not for the meat that perisheth, but for thai i 



182 



A X^me in Heaven 



meat which endureth to everlasting life ; 55 that is, 
labour not so much for this as for that, or rather 
for that than this. 

Let us a little consider the expression, Re- 
joice because your names are written in heaven. 55 

The Lord Christ might have said. Rejoice in 
your discipleship to me, that I have called you out 
of the world ; when 44 not many wise men after 
the flesh, not many mighty, not many noble are 
called, 55 1 Cor. i. 26. ' 

" Rejoice that ye have followed me in the re. 
generation, and that ye are become new creatures, 
when the whole world lieth in wickedness, 55 1 
John v.. 19. 

Rejoice that ye are enlightened in the mysteries 
of the gospel, w hen they are hid from the wise 
and prudent/ 5 Matt. xi. 25. But if Christ had 
fixed their joy in any of these, then the fountain 
and cause of all had been hid, and therefore our 
Lord Christ leads them to the fountain from whence 
all these privileges are derived, and that is, the e~ 
lecting love of God ; this being the cause of all fu- 
ture good to the creature. 

Are ye called out of the world ? It is " because 
your names are written in heaven.' 5 

Are ye begotten of God, and born again ? It 
is iK because your names are written in heaven. 55 

Are you taken into membership to Christ, and 
thereby become the sons and daughters of God ? 
It is u because your names are written in heaven. 5 ' 

Have you the earnest of your inheritance in the 
semings of the Spirit upon your hearts ? It is " be- 
cause your names are written in heaven, 55 

Can ye subdue corruptions within, and resist 
temptations without ? are the devils subject to you ? 



the truest Ground of Joy* 



It is because your names are written in heaven. 
Therefore rejoice not so much because the spirits 
are subject to you ; but rather rejoice because 
vour names are written in heaven." 

Quest. But what is meant by having our names 
written in heaven r" how must we understand this? 

A?isw. The name is in scripture phrase frequent- 
ly put for the person : Acts i. 15. " The num- 
ber of the names together were about an hundred 
and twenty ;" that is, the number of the persons* 
Rev. iii. 4. ^ Thou hast a few names in Sardis^ 
which have not defiled their garments a few 
names, that is> a few saints in Sardis. 

So that we are not to understand it as if God 
did literally write down the names of men ; but 
the expression is to shew us what a peculiar and 
distinct knowledge God hath of persons in the 
world. 

When our names are said to be written in hea- 
ven, it is a way of speaking borrowed from the 
customs of men, whose names are registered and 
enrolled in some public records, to keep in me- 
mory, and assure them of their freedom and privi- 
lege in that corporation. 

The apostle, in Phil. iv. 3. Speaks of names 
written in the book of life ; L ' w hose names are in 
the book of life." And in Rev. xiij. 8. You 
read of names written in the book of the Lamb. 

" All that dwell upon earth shall worship the 
beast, whose names are not written in the book of 
life of the Lamb slain from the foundation of the 
world." And here in the text vou read of '*a 
name written in heaven." 

They that have an interest in the electing love 
of God that are his chosen ones ; their names are 



184 



A Ncune in Heaven 



written " in the book of life." But these lying; 
in a fallen state with the rest of the lost world, 
must be redeemed with the blood of Christ, and 
when they come to share in the redeeming love of 
Christ, then they may be said to have their " names 
written in the book of the Lamb." 

And when the Spirit of grace hath changed and 
sanctified them, and given them a right to eternal 
life, then their " names may be said to be written 
in heaven." 

If ye share in the electing love of God, ye shall 
also share in the redeeming grace of Christ ; and 
if ye are redeemed by Christ, ye shall share in the 
renewing and sanctifying work of the Spirit. 

If your name be written in the book of life, it 
shall be written in the book of the Lamb ; and if 
it be in the book of the Lamb, it shall be written 
in heaven ; and if it be written there, then u re- 
joice not that the spirits are subject to you, but 
rather rejoice because your names are written in 
heaven." 

But I conceive that all these various phrases of 
the Holy Ghost, signify one and the same thing, 
* 4 to be written in the book of life, and in the book 
of the Lamb," is all one in sense with this phrase 
before us in the text, of having our names w r rit- 
ten in heaven." 

Now the writing our names in heaven imports 
and implies three things. 

1st, The foreknowledge of God : The names 
of believers are said Bi to be written in heaven," 
because they are as certainly and as distinctly 
known to God, as if their names were written and 
recorded there. 

God is said '* not to know the wicked Matt- 



the truest Ground of Joy. 185' 

vii. 23. But he " knowcth all that are his. You 
onlv have I known of all the families of the earth," 
Amos iii. 2. " The foundation of the Lord stands 
sure, having this seal, the Lord knoweth them that 
are his," 2 .Tim. ii. 19. 

2d/t/ 9 The writing our names in heaven implies 
an interest in the electing love of God, Phil. iv. 3. 
i- whose names are written in the book of life;" 
that is, who are in an elected state, chosen to sal- 
vation and eternal life. The book of life is God's 
immutable and eternal decree, wherein, as in a 
book, the names of the elect are written. 

" Behold, what manner of love the Father hath 
bestowed upon us, that we shoufd be called the 
sons of God," 1 John iii. I. 9 This is the new 
name in the white stone, which none can know 
but they that receive it," Rev. ii. 17. 

But then there is also a fitness for heaven ; and 
this lies in our attainments in grace ; when we are 
sanctified throughout, and our measure filled up, 
then we have a fitness for heaven and the state of 
glory. 

We are decreed to this state by the eternal love 
of God, from before the foundation of the world; 
we are redeemed to it by the blood and death of 
Jesus Christ ; we are called to it by the preaching 
of the gospel ; but we are not actually entered in- 
to it, till we are renewed and sanctified by the 
Holv Ghost. 

There are four doctrines which the words of the 
text afford to us. 

Doctrine 1. That rejoicing in outward mercies 
is warrantable ; the Lord Christ doth here allow of 
it, even when he preferreth the joy of a name writ- 
ten in heaven before it. 



186 



A Name hi Heca-cn 



Doctrine 2. That when the Lord voirehssfedi 
us any matter of rejoicing in the mercies and bles- 
sings he hestoweth upon us, the best of us are too 
prone to take up with a carnal selfish joy ; this 
doctrine is implied in that, Rejoice not/' 

Doctrine 3. That though rejoicing in outward 
mercies is good and warrantable, yet to terminate 
our joy, and let our hearts rest in them, is evil 
and sinful. " Rejoice not in this that is, not 
in this as the chief good, not as the highest cause 
of joy, not so as to hinder your hearts from a high- 
er and nobler matter of rejoicing. 

Doctrine 4. That a right to, and interest in the 
glories of the world to come, is a greater ground 
of joy than any thing this world can afford. The 
greatest ground of joy imaginable is to have a 
name written in heaven. 

I shall pass by the two former doctrines, being 
only implied in the text, and speak a little to the 
third, to make way to the last, which I chiefly in- 
tend to insist upon. 

Doctrine 3. That though rejoicing in outward 
mercies is good and warrantable, yet to terminate 
our joy, and let our hearts rest in them, is evil and 
sinful. 

It proceeds from an evil cause. 
It hath an evil effect. 

First, It proceeds from an evil cause, and that 
is inordinate love of sensual objects ; for joy in 
any thing is proportioned to love. We never re- 
joice much in any thing but what we love much. 
Now., to have the choicest respects of an immor- 
tal soul laid out upon, and centre in, present and 
perishing comforts, is a great evil. 

Secondhj) It hath an evil effect ; hereby God is 



the truest Ground of J fry. 187 

disparaged, the Lord Christ despised, the unseen 
glories neglected, and the soul in danger of being 
misled and ruined. See Job xxi. 7-15. 

Thirdly, We hereby make a wrong use of the 
mercies of God, which are given to raise our hearts, 
not for our hearts to rest in ; to elevate our affec- 
tions, not to terminate them ; to draw our hearts 
up, not to swallow them up. 

Present enjoyments should be as a glass for the 
soul to take a view of the goodness of God in ; 
David saith, " The earth is full of his goodness," 
Psalm xxxiii. 5. You may enjoy God in every 
creature, and have an account of his goodness from 
every comfort. 

To the believing eye there is a transparency in 
the creature ; faith can see divine goodness and 
bounty beaming through every mercy ; and they 
that cannot, can never rightly use them, nor inno- 
cently enjoy them. 

The sensual heart makes a cloud to hide him, 
of that which God made for a glass, in which we 
might see him. God made it for a window to let 
in the light of his love, and we make it a curtain to 
shut it out. 

To let our hearts rest in present mercies, is to 
make them our images, our idols, and this is the 
highest abuse of mercy. 

1. This God hath expressly forbidden, "Thou 
shalt not make to thyself the likeness of any thing 
in heaven above," Exod. xx. 4. To make the 
creature our chief good, is to put it in the room 
and place of God, and make to ourselves an image 
like God. 

2. This hazards the continuance of our mercies : 
when once we begin to set up idols, it is time for 



188 



A Name in Heaven 



God to pull them down : when once our hearts 
centre in them, he will quickly remove them ; one 
of these two things God always doth in this case ; 
either he takes our comforts from us, to recover 
our respects to himself ; or if he leaves them with 
us, then he withdraws himself. 

Application. 

Would you not then that your hearts should 
terminate in any thing below ? hearken to a dou- 
ble exhortation. 

1. Whatever you love, let it be also your fear ; 
fear will be a bridle to love, nothing hath such ad- 
vantage upon us to steal our hearts from God, as 
the things we love and delight in. Have you a 
child or relation y*ou love, a friend or companion 
you love, &c. O be jealous of them, for these, 
u like wine, and new wine, take away the heart, 5 y 
Hos. iv. 11. 

If what you love be not your fear, it will be 
your loss and sorrow ; if Samson had feared his 
Delilah as much as he loved her, he had saved both 
his locks and his life. Solomon's wives became 
his woe : fondling children often repay their pa- 
rents dotage in tears and troubles, being thorns in 
their sides, and a grief to their souls : whatever 
thou over-lovest, look to find it thy cross or thy 
curse. 

2. Then live above the pleasures of sense : what, 
have you no nobler delights ? have you not a God 
to delight in ? A Christ to solace your souls in 
communion with ? what a poor thing it is to put 
your souls off with those delights wherein the 
brutes have as great a share as you ! Where is 



The truest Ground of Joy { * 



189 



peace with God ? where is joy in the Holy Ghost ? 
where is peace of conscience ? where is the hope 
of glory ? where is " a name written in heaven r " 
these are the only proper pastime for immortal 
souls. And this leads me to the observation I 
chiefly aim at. 

Doctrine 4. That the greatest ground of joy 
imaginable is to have " a name written in heaven." 
An interest in the srlories of the other world is a 
truer and nobler cause of rejoicing than any thing 
that this world can afford. 

I need produce no other proof of the truth of this 
doctrine than the authority of the text itself; it 
stands clear in the light of its own evidence ; the 
Lord Christ himself hath said it, and therefore we 
ought to believe it is so. 

But why is it so ? 

Reason 1. " A name written in heaven" is a 
rich result of electing love. Love is the most 
comfortable attribute in God, the best name the 
creature knows him by : " God is love/' I 
John iv. 16. There are three things to be consid- 
ered in it. 

1. Love acts with a priority to all other attri- 
butes. Wisdom contrives the good and felicity 
of the creature 5 power and providence maturate 
and bring the contrivements of wisdom to pass ; 
but love hath the first hand in the work. It was 
love that first summoned the great council held 
by all the three persons in Elohim, when neither 
men nor angels existed. 

It was love that first pitched upon the Son, and 
laid him as the foundation of the whole structure 
of man's salvation and blessedness. Love sent 
Christ into the world, love put him to death, love 

R 



190 



A Name in Heaven 



made him an offering for sin, John iii. 16. All 
the attributes of God act in the strength of love, 
and all the providences of God follow the motions 
of love. 

2<//y, Electing love is the proper source of all 
our other mercies ; so the apostle makes it, Eph. 
i. 3, 4. " Who hath blessed us with all spiritual 
blessings ;" how so ? H according as he hath cho- 
sen us in Christ. " And what those spiritual bles- 
sings are, he tells you v. 6. He hath made us ae* 
cepted in the beloved. In whom we have redemp- 
tion through his blood, the forgiveness of sins, ac- 
cording to the riches of his grace, v. 7. He hath 
abounded towards us in all wisdom and prudence, 
V. 8. Having made known to us the mystery of 
his will, v- 9. In whom we haw obtained an in- 
heritance, v. 11. That is, " a name written in 
heaven. 5 ' All which the apostle resolves again in- 
to electing love, 1 1, Being predestinated ac- 
cording to the purpose of him who works all things 
according to the counsel of his own will." 

Zdly, Love is the only attribute which God 
hath acted to the utmost : we have never seen the 
utmost of his power, what God can do : but we 
have seen the utmost of his love ; " he hath found 
a ransom for lost souls ;" Job xxxiii. 28. He 
hath " laid help upon one that is mighty," Psal. 
Ixxxix. 19. He hath 44 tabernacled divinity in 
Jlesh, 1 Tim. iii. 16. Hath made his soul an of- 
fering for sin, laid upon him the iniquity of us all, 
Isa. liii. 11. Hath made us the righteousness of 
God in him, 2 Cor. v. 21. Hath accepted us in 
the beloved, Eph. i. 6. Hath made us to sit to- 
gether in heavenly places in Christ Jesus, Eph. ii. 
6+ Written our names in heaven." How can di- 



The truest Ground of Joy* 



191 



vine love put forth greater efforts of itself than 
these ? 

It is infinite love ; and it gives the soul interest 
in an infinite good, intitles it to an infinite blessed- 
ness, and so fills the soul with an infinite satisfac- 
tion* 

And is not an interest in electing love the high- 
est cause of rejoicing ? The scripture compares 
the love of God to wine ; Cant. i. 2. c; I^ew 
wine is said to make glad the heart/' Psalm civ. 
15. But " the love of God is better than wine," 
Cant. iv. 10. It gives " a name in heaven/ 5 
which causes an eternal rejoicing. 

Reason 2. A name written in heaven is a mer- 
cy with a distinction, a peculiar appropriated privi- 
lege. David prays, Psal. cvi. 4, 5. " Remem- 
ber me, O Lord, with the favour thou barest to 
thy people ;" but the Hebrew reads it thus, ** Re- 
cord me, O Lord, in the good will of thy people." 
God in good will to his people records their names 
in the book of life, and there David would be re- 
corded too ; and why ? That I may see the 
good of thy chosen ; that I may rejoice in the glad- 
ness of thy nation ; that I may glory with thine 
inheritance." Nothing is so great a cause of re- 
joicing and glorying as this. 

What if God give you life, riches, relations,, 
honours ? there is no distinction in all this ; can 
you prove your title to the love of God by any or 
all of these ? Solomon says no ; Eccles. ix. 1. 
4< No man knows love or hatred by all that is be- 
fore him." A man may have life, and yet be 
dead to God, dead in sin ; a man may be rich, 
and yet wretched ; we may have children, and yet 
be ourselves children of wrath, for all that j God 



192 



A Name in Heaven 



doth not love us in giving us sons, unless he give 
us his own Son : a man may have honour, and yet 
not be honoured of God, Herod was honoured 
of the people, and yet eaten up of worms, Acts 
xii. 21 — 23. 

Peculiar mercy causes peculiar rejoicing ; com- 
mon mercies can cause but common joy. A name 
in heav en is a mercy with a distinction : this is not 
the lot of all ; the names of the greatest part of the 
world are written in the dust ; Jer. xvii. 13. " All 
that forsake thee shall be ashamed, their names 
shall be written in the earth ; because they have 
forsaken the Lord, the fountain of living waters." 
The expression hath much in it, it travels with a 
curse. 

The earth is opposed to heaven j as "a name 
in heaven" imports the greatest happiness, so a 
name written in the earth implies the greatest mis- 
ery. 

The earth is a place of short duration, it shall 
not last always ; Heaven (that is, the lower heaven) 
and earth shall pass away, our Lord Christ says, 
Matt. v. 18. A name written in the earth implies 
a short duration, a name of no continuance ; so 
says Bildad of the wicked, Job xviii. 16. His 
roots shall be dried up beneath, and above shall 
his branch be cut off. 

The earth is a place of putrifaction and corrup- 
tion ; what is buried in the earth soon turns to rot- 
tenness ? so that a name in the earth implies rotten, 
ness, according to that of Solomon, Prov. x. 7. 

" The name of the wicked shall rot." 

The earth is a place of oblivion ; what is written 
in heaven is recorded for ever, but what is written 
in the dust is soon forgotten : so says Bildad of 



The truest Ground of Joy. 



193 



the wicked : '"His remembrance shall perish from 
the earth, and he shall have no name hi the street. 
He shall be driven from light into darkness, and 
chased out of the world. He shall neither have son 
nor nephew among his people, nor any remaining 
in his dwellings. Sureiy such are the dwellings 
of the wicked, and this is the place of him that- 
knows not God," Job xviii. 17 — 21. 

The earth is designed for burning ; it is decreed 
to be fuel for the conflagration of the great day,, 
when the Lord Christ shall be revealed from hea- 
ven in flaming fire, 2 Thess. i. 7, 3. So saith 
the apostle, 2 Pet. iii. 10. " The day of the Lord 
will come, in which the heavens shall pass away 
with a great noise, and the elements shall melt 
with fervent heat, the earth also, and the works 
that are therein, shall be burnt up." Whatever is 
of affinity to earth, must feel the flames of that try- 
ing day : not only the element of earth, but the 
treasures of the earth, the pleasures of the earth, 
the names written in the earth, earthly affections, 
earthly fruitions, earthly designs, earthly hearts ; 
all must together make fuel for that fire : for the 
earth, and all the works that are therein shall be 
burnt up. 

You see what a curse a name written in the earth 
is ; and yet the names of the greatest part of men 
and women in the world are written there. To 
have a name written in heaven, is the portion but 
of few ; it is a special privilege, by which the Lord 
doth distinguish his from the rest of the world ; 
and therefore to have a name in heaven, is cause of 
rejoicing indeed. 

Reason 3. A name written in heaven, speaks 
the soul in the highest relation to God ; you ar& 

r. 2 



A Name in Heaven 



his children, his sons and daughters, the adopted 
of the Lord ; and what greater ground of joy ima- 
ginable ? 

Whatever excellency there is in the relation, 
the benefit of that excellency redounds to the cor- 
relate by virtue of the tie of that relation. 

What is it that first clothes your child with hon- 
our and name, but the nobleness of his descent ? 
and how comes your honour and greatness to de- 
scend upon him, but by being of the same blood ? 
It is the nearness of the relation that intitles him 
to all. So all that is in God, all his excellencies, 
all his attributes, his wisdom, his power^ his love, 
his justice, his providence, all are yours, and work 
for your benefit and advantage by virtue of this re - 
lation. 

There is a twofold relation to God, a relation of 
servants and of sons. 

But the difference between them is very great, 
especially in five things. 

1st, The relation of servants is a common rela- 
tion ; all the creatures in the world are God's ser- 
vants, as he is the great master and householder 
of heaven and earth. God hath servants of all 
sorts, good and bad ; he hath good and faithful ser- 
vants, Matt. xxv. 23. And he hath wicked and 
slothful servants, v. 26. He hath some that hon- 
our him, and some that honour him not, but rebel 
against him. God hath many servants that take 
Wages of him, but do the devil's work. 

All creatures stand in this relation to God, the 
^ery devils themselves are subject to his command; 
16 Every knee bows to him, both of things in hea- 
ven, and things in earth, and things under tte 
.earth" Phil, iu 10. 



the truest Ground of jfoy* 



But the relation of sons is a peculiar, special re- 
lation, that appertains but to few. God hath ma- 
ny servants, but he hath but few sons ; he hath 
many in subjection, but few in this relation : all 
are his subjects, but all are not his sons and daugh- 
ters. 

2dly> The relation of servants is a mercenary re- 
lation ; the duty of that relation is drawn forth by 
the rewards of it ; servants work for hire, it is wa- 
ges they chiefly look at. God hath many such 
servants, that are merely mercenaries in all their 
duties. They know God is a good master, pays 
well, and keeps a good table ; his commands are 
equal, and his rewards are bountiful, therefore they 
own him : as many followed the Lord Christ, 
when he was upon earth, not because of his mira- 
cles, but because of his morsels ; not because they 
would be saved, but because they did eat of the 
loaves and were filled, John vL 26. It was not 
for the sake of his person, but his provision ; not 
out of love to the truth, so much as the trencher. 
The Lord Christ hath many such servants now, 
that call themselves the Servants of Christ, and 
Ministers of Christ, but they are but Trencher- 
Chaplains to him. It is the salary they look at, 
more than the service ; dignities, more than duty ; 
the preferments of the church, more than the con- 
cernments of it : they have the flesh- hook of the 
law in their hand, 1 Sam. ii. 13, 14. Often to 
serve themselves, but the book of the law is in 
their hand but seldom, whereby they should save 
themselves and them that hear them,, 1 Tim. iv. 
16. These follow Christ indeed, but it is for the 
loaves ; no wages, no work : like them in Mai. 
iii. 14, That cry out, What profit is it to serve 
God ? 



196 



A Name in Heaven 



But now the relation of sons is more ingenu- 
ous : sons obey and serve in ingenuity ; not for 
the reward, but duty ; they labour, because they 
love. Not but that the children of God may look 
at the rewards promised. Moses was ingenuous 
in all his performances, and yet he had a respect 
to the recompence of reward, Heb. xi. 26. Christ 
was a son in the highest relation, the Son of God's 
choicest regard, Matt. xvii. 5. And yet it is said 
of him, in his enduring the cross, and despising 
the shame, that he had an eye to the joy that was 
set before him, Heb. xii. 2. A dutiful child may 
look at his inheritance ; yet he would pay the obe- 
dience of children, though he were to receive no 
father's blessing. 

Sdli/y The relation of sons, is a communicative 
relation : the relation of a servant is not so. A 
master doth net impart all his mind, nor disclose 
his secrets to his servant ; he lays upon him his 
commands, but doth not be trust him with his se- 
crets. So saith our Lord Christ, John xv. 15. 
Henceforth I call you not servants, for the servant 
knows not what his lord doth. But a father will 
disclose and communicate his heart to his child ; 
he will tell all his mind, and will, and counsels, to 
his son. 

Atthlif) The relation of servants gives no claim ; 
it doth not intitle them to the estate of their lord : 
the law allows them a present maintenance, but 
no share in the inheritance. 

But the relation of a son, is intitling ; it gives a 
claim : by virtue of his sonship, he hath a title to 
what is his father's : his father's riches, his father's 
honours, &c. 



the truest Ground of Joy* 197 

If you are the children of God, you are born 
heirs, and your inheritance is the greatest in this 
world or in the next ; for God himself is your por- 
tion ; and all he is, and all he hath, is the lot of 
your inheritance. 

5thh/> The relation of servants is not lasting ; 
it is arbitrary, founded in will and pleasure : you 
take one servant, and put away another, at your 
pleasure. But the relation of a son, is abiding, it 
lasts for ever, to the end of being : so says our 
Lord Christ, John viii. 35. The servant abides 
not in the house for ever, but the son abideth ever. 
Jf you are the children of God, } ou are taken in- 
to a lasting relation that shall never end : God is 
your Father for ever, and you are his children for 
ever : it is an everlasting relation. 

How should we rejoice in this near relation to 
the great God ! sons and daughters of G od, is the 
highest title I ever heard of in the world. David 
was made but son-in-law to a king, not born a son ; 
he was not of the blood royal, but by favour taken 
in and made a son, and it was but a son-in-law 
neither, by marriage ; and this sonsbip was but 
to a king, that dies like other men, Psal. Ixxxii. 
7. And yet the thoughts of it wrought to aston- 
ishment in him : Seemeth it a Ifeht thing: to you 
to be son-in-law to a king ? 1 Sam. xvAii, 23. 
What is it then to be taken into an eternal sonship 
to an everlasting Father, before whom the kings 
of the earth are as grasshoppers ; that bringeth the 
princes to nothing, and maketh the judges of the 
earth as vanity ? Isa. %h 22, 23* 

Reason 4. A name written in heaven, gives an 
assured hope of heaven : we are by this for ever 
set free from all fear of miscarrying. If ye have 



1 98 A Name in Heaven 

a title, never question the possession : if the right 
be yours, ye shall surely inherit. When you look 
over a bundle of deeds, and see the name of such 
a particular person run through them all, and ex- 
pressly mentioned in the conveyance, and all things 
run in his name ; you conclude that estate his, it 
belongs to him, and will come to him, for all the 
law in the world is on his side. 

It is so in the case in hand ; if ye have a name 
written in heaven, the estate is yours, the convey- 
ance is made to you : the covenant is the main 
deed, which is sealed in the blood of Christ, and 
therein the inheritance is made over and conveyed 
to you. 

There is ah inseparable connexion between elec- 
tion and salvation : though there are many links 
in the golden chain that reaches from one to the 
other, yet not one of them can be broken : Whom 
he did predestinate, them he called ; and whom he 
called, them he justified f and whom he justified* 
them he also glorified, Rom. viii. SO. 

It is observable, in v/hat tense the Spirit of God 
puts it ; not in the future, as a thing to be done, 
but in a tense that notes it done already, to shew 
the certainty of it. If our names are written in 
heaven, we shall as surely share in the glories of 
it, as if already in possession ; nay, we are already 
in possession : Partly in Christ, who is already en- 
tered upon the inheritance in our right ; Heb. vi. 
20. Whither the forerunner is for us entered. 
Hence that of the apostle, He hath made us siU:o- 
gether in heavenly places in Christ Jesus, Eph. 
ii. 6. 

Partly by the promise : we have the deeds, 
though we do not enjoy the estate ; we keep the 
.titles though, we do not possess the inheritance, 



the truest Ground of Joy. 



199 



Partly in the first fruits of o;lorv, Rom. viii. 23. 
Which we receive by the Spirit of God, and the 
graces of the Spirit in our hearts. Entrance up- 
on the least part of an estate, gives a right to the 
possession, as well as entrance upon the whole : 
the least turf of the premises conveys the inherit- 
ance, and gives livery and seisin of all the demesns. 
Grace in the heart, is a turf of the holy land, the 
land of promise, whereby God doth actually instate 
us in the glorious inheritance. 

Application. 

The first use shall be for examination. Is a 
name written in heaven, the truest cause of rejoi- 
cing ? then let us see what cause of rejoicing we 
may have in ourselves upon this account. The 
apostle's counsel is plainly to this purpose, Gal. 
vi. 4. Let every man prove his own work, and 
then shall he have rejoicing in himself, and not in 
another. 

You have heard, that there can be no true cause 
of joy in the heart, but a name written in heaven. 
Is a name written in heaven the chief ground of 
your joy ? 

Quest. But you will reply, Who can say his 
name is written in heaven ? Who hath thus far 
known the mind of the Lord ? to whom hath he at 
any time opened the sealed book of his secret de- 
crees ? was ever any man admitted into the re- 
gions above, to search the eternal records of the 
divine purpose ? 

Ansxv. Surely, no : but yet let me, in answer 
to this, lay down two conclusions. 



200 



A Name in Heaven 



First, The knowledge of this, that our names 
are written in heaven, is attainable : why else are 
Ave commanded to make our calling and election 
sure ? Would the Lord Christ have called upon 
us to rejoice, because our names are written in 
heaven, if it were a thing that could not be known ? 
Surely therefore it is no such secret as lies out of 
the reach of faith's attainment. 

Indeed to wicked, unbelieving, and impenitent 
sinners, the knowledge of this is impossible. How 
can a man that forsakes God, know that his name 
is written in heaven, when God says, they that for- 
sake him, their names shall be written in the earth ? 
But believers may attain to the knowledge of this* 

Secondly, As the knowledge of it is attainable, 
so it is evident from scripture-instance, that many 
have attained to it : God hath sometimes unsealed 
the book of his decrees, and held it open to the 
believing eye ; so that the soul hath been enabled 
to read its interest in divine love, by the spiritual 
optics of faith ; for faith is the evidence of things 
not seen, Heb. xi. 1. Faith can make its passage 
through all the obstructions that lie in the wav be- 
tween a soul at home in the body, and an absent 
God , for that is the case of every incarnate chris- 
tian. The soul is as yet wrapt up in gross mutter, 
imprisoned in flesh, and confined to an abode in a 
tabernacle of clay ; and therefore distanced from 
God, and utterly un capable of any farther converse 
and communion with him than what is attainable 
bv the mediation of faith. 

Now faith enters within the vail, removes the 
soul out of the vallies of sense, and sets it upon 
the highest ground of gospel-consolation, that it 
may stand at the fairest advantage to get a prospect 



J/ie truest Ground of jfoi/. 



201 



into the glory of the other world. Faith draws 
infallible conclusions of the goodness of its state, 
from the immutable decrees of electing love : what 
else made Job say, I know that my Redeemer iiv- 
eth, and that he shall stand at the latter day upon 
the earth ; and that though worms destroy this 
body, yet in my flesh I shall see God, whom I 
shall see for mvself ? Job xix. 25-27. 

And what made St. Paul glory in the Lord 
Christ, crying out, who loved me, and gave him- 
self for me ? Gal. ii. 20. And what made the 
church say, with so much confidence, I am my 
beloved's, and my beloved is mine, Cant. vi. 3. 

Quest. But the great question is, How shall a 
man be able to know that his name is written in 
heaven ? 

Ansxv. There are certain discoveries of this in 
a man's self ; which if we attend to, we may have 
a sure proof and witness of. 

h Effectual calling is a sure proof of this : if 
the call of God hath took hold of our hearts, then 
our names are written in heaven. There is an in- 
separable connexion between election and voca- 
tion ; and therefore, when the apostle bids us give 
all diligence to make our calling and election sure ; 
though election be before calling, (the one being 
an immanent act of God in eternity, the other a 
transient act of God in time) yet the apostle puts 
the making our calling sure in the first place ; be- 
cause a man can never be sure he is elected, till 
he is first called. 

Now then, if you would know whether your 
names are written in heaven ; satisfy yourselves 
in this, that the call of God hath took effectual hold 
of your hearts. Hath it brought your souls off 

S 



202 A Name ill Heaven 

from every thing below Christ, wholly to follow 
Christ ? It is said, when Christ called Peter and 
Andrew, they presently left their nets and follow- 
ed him, Matt. iv. 18, 19. Every man hath his 
nets, somewhat that his soul is entangled in, till 
the call of God take hold of him. Can you now, 
with Peter, when God calls, lay aside your nets to 
follow him ? 

For it is not every call that will witness the truth 
of our election : there is an external call of the 
word, that is ineffectual, it prevails not upon the 
sinner's heart, he turns a deaf ear upon it ; this 
call leaves sinners as it finds them, in their sins 
and lusts, Matt. xx. 16. 

But then there is an internal call ; when Word 
and Spirit go together, and work together, to bring 
the soul oft from sin, and lust, and self, and world, 
and ail to Jesus Christ, to live upon him as its por- 
tion, and conform to him as its pattern. Now if 
•thou art thus called, then is thy name written in 
heaven : and therefore thou mayest go and rejoice 
indeed ; for if any in the world hath cause, thou 
hast. 

2. If the law of God be written in thy heart* 
then thy name is written in heaven. It is one of 
the great promises of the new covenant, that God 
will write his law in our hearts, Heb. viii. 10. 

Quest. Now you will say, What is this law of 
God ? 

Answ. It is the law of love, the law of holiness- 
a law that takes in all the duties that God requires 
of us, a law of universal obedience : Psal. xl. 8. 
Thy law is within my heart ; it is a law that com- 
prehends the whole rule of the new creature. The 
Huv within Is a counterpart of the law without ; so 



the truest Ground of Joy* 



203< 



that, look whatever the word of God commands, 
the soul is enabled to perform, when this law is 
written in the heart. 

Quest. When is God said to write his law ia 
the heart ? 

Answ. iWhen he doth powerfully impress a di- 
vine principle of grace, by his holy Spirit, in the 
heart. Believers are said to be the epistle of Christ, 
written not with ink, but with the Soirit of the liv- 
ing God, 2 Cor. iii. 3. An epistle is nothing else 
but a paper, with the mind of a man written in it, 
and sent to another : believers are the epistle of 
the living God ; there his mind, and will, and law 
is written, not in tables of stone, but in the fleshly 
tables of the heart. 

So that if the law of God be written in your 
heart, then may you know that your name is writ- 
ten in heaven. 

Converting grace in the heart is the best com- 
ment upon the election of God j without which the 
eternal decree concerning us can never be read 
with clearness, nor understood with comfort. 
The decree travails and brings forth, in a work of 
grace in the heart : the mind of God, concerning 
our eternal condition, is best known by a sound 
conversion ; for there he speaks plainly ; that foun- 
tain of love which ran under ground before, now 
bubbles up and breaks forth. In election, God 
spake within himself : but in conversion, God 
speaks to the soul : in election, God wrote our 
names in heaven secretly ; but in conversion, we 
see them written there openly. 

A work of grace in the heart, carries in it a four- 
fold witness, 

h That we are the objects of God's election.. 



2G4 



A Name in Heaven 



2. That sin is pardoned through Christ's satis- 
faction. 

3. That God is reconciled by Christ's interces- 
sion. 

4. That we are secure as to eternal salvation. 
And the least of these is worth a whole world. 

Who would not be willing to know himself the 
chosen of God ? who would not be glad to see sin 
pardoned ? who would not rejoice in a friendship 
with God, whose wrath burns to the lowest hell ? 
who tTOuld not triumph, in an assurance of being 
hayed for ever ? Now if grace be wrought in thy 
heart, this is thy privilege ; thou mayest say, with 
Tamar, Gen. xxxviii. 25. Whose this staff, and 
this signet, and these bracelets are, his am I ; and 
thou mayest rejoice in hope of glory. No better 
ivithess of our names written in heaven, th^n the 
image of God engraven in the heart : say not, 
Who shall ascend to heaven ? &c. Rom. x. 6. 

As sinners need not descend into the deep, to 
search for hell, to see if their names be written, by 
the wrath and vengeance of Gcd, in eternal mise- 
ry : no, they may find it nearer home ; there is an 
hell within' them ; there is the stench and filth of 
hell, in their vile affections ; the smoak and flames 
of hell, in their burning and raging lusts ; the 
darkness of hell, in their blind minds ; and some- 
times the torments of hell, in their guilty and self, 
revenging coiisciences, that worm that never dies, 
.Mark ix. 44. So manv believers find a heaven 
in their own souls, a heaven of light, of love, of 
holiness, of joy and praise ; the kingdom of hea- 
ven is within you. 

3. If true faith be wrought in thy heart, then is 
thy name written in heaven : 1 John v. 10, He 



the tmest Ground of Joy* 205 

that believeth on the Son of God, hath the witness 
in himself. Faith is a sure fruit of electing love : 
As many as were ordained to eternal life, believed. 
Acts xiii. 48. God doth not, you see from hence, 
elect us because we believe, (election upon faith 
foreseen, is an Arminian dream) but we believe 
because we are elected ; it is some of the first- 
fruits which eternal love brings forth in the heart; 
final unbelief is a sad witness of a reprobate state : 
so says our Lord Christ, Ye believe not", because- 
ye are not of my sheep, John x. 26. 

Would you know then whether your name be 
written in heaven ? then see what faith is wrought 
in your heart. Have you ever truly closed with 
the Lord Jesus Christ ? do you heartily embrace 
him, as he is set forth in the gospel ? can you Ven- 
ture your soul, your salvation, your eternal all, 
upon the single bottom of a Redeemer's righteous- 
ness ? have you ever had actual application of the 
blood and righteousness of Christ to your own con- 
sciences, to take off that guilt of sin whereby your 
souls stand bound over to wrath and damnation ? 
this is faith of the operation of God ; and -where- 
ever this faith is found in the heart, the name of 
that man, that woman, is found in heaven : and 
therefore well may the apostle §ay, In whom be- 
lieving, ye rejoice with joy unspeakable and full 
of glory, 1 Pet. i. 8. 

4. If the Father's name be written in our fore- 
heads, then are our names written in heaven. In 
Rev. xiv. 1. it is said of those that stood with the 
Lamb upon mount Sion, that the Father's name 
was written in their foreheads. 

The name of God is written in the forehead, , 
when wc openly confess the truths of God, and 



20$ A Name in Beaveh 

are not ashamed of religion ; nor ashamed to own 
God. and his ways, and ordinances, and people, 
in the midst of a profane, scoffing and adulterous 
generation. Now says our Lord Christ, He that 
confesses me before men, (that is, the name of 
Christ written in the forehead) him will I confess 
before my Father ; that is, he shall have a name 
written in heaven. 

Now where is the name of God written ? do 
ye repine at difficulties, shrink at sufferings, blush 
at being counted religious ? are you ashamed of 
Christ, his ways, his name, his people ? why if so, 
his name is not in your foreheads. 

Or can you lift up your heads, and shew your 
faces, in the cause of Christ I it should be thus, 
God is not ashamed to be called our God, Heb. 
xi. 16. And will you be ashamed to be called 
his children, his saints^ his witnesses . ? Moses was 
not, when lie esteemed the reproaches of Christ 
greater riches than the treasures of Egypt, Heb. 
xi. 26. He had the Father's name in bis fore- 
head. 

5. If your great work be, to have treasure in 
heaven, then your names are written in heaven. 
This is the counsel of the blessed Jesus, Matt. vL 
20. Lay up for yourselves treasures in heaven l 
and Luke xii. 33. Provide yourselves bags which 
wax not old, a treasure in the heavens that faiieth 
not. > 

The treasures of most men are perishing, earth- 
ly treasures, cankered and moth-eaten treasures, 
treasures of vanity . Christians ! where is your 
treasure ? is it in this world, or the next ? is it in 
present vanities, or future glory ? is it in present 
£oiiteDtments r or in everlasting inheritance ? is & 



the truest Ground of Joy. 



'in corn, and wine, and oil ; or is it in the light of 
God's countenance i is it in profits, pleasures, and 
honours ; or is it in grace and glory ? do ye build, 
and plant, and sow in the other world, that here- 
after ye may reap an eternal harvest of blessed- 
ness ? if so, then are your names written in heaven. 

G. If your conversations are in heaven, then are 
your names written in heaven. Phil. iii. 20. Our 
conversation is in heaven. Many profess hope of 
heaven, but their conversations are in the mean 
while upon the earth : like that foolish actor, that 
whilst his eyes were fixed upon the earth, cryed, 
O heavens ! they favour only earthly things ; earth- 
ly profits, earthly comforts, earthly vanities. 

Let a man's profession be ever so heavenly, his 
prayers and duties ever so heavenly ; yet if they 
are over-topped by an earthly conversation, that 
man's religion is vain. The scripture says ex- 
pressiy, If any man love the world, the love of the 
Father is not in him, 1 John ii. 15, 

Never talk of a name in heaven, so long as your 
hearts are buried in the earth : where your hearts 
are, there your names are : if your hearts are earth- 
ly, your names are in the earth, carnal, worldly* 
sensual, enemy to God, that is thy name, and the- 
scripture gives thee no other, James iv. 4. He 
that is a friend of the world, is the enemy of God. 

Now what is your life ? how do ye live ? do ye 
live by sense, or do ye live by faith ? do ye live 
upon the creatures, or upon the promises ? 

It is said of the virtuous woman, Frov. xxxL 
14. that she feteheth her food from far. So doth 
the true believer; he uses the blessings of the 
creature, but he lives upon the blessings of the 
-covenant. 



20S A Name in Heaven 

From far.'] That is, far out of the sight and 
ken of the natural eye : for it is bread the world 
knows not of. The natural man is blind, and can- 
not see afar off. God hath set the world in their 
hearts, Eccles. iii. 11, They are strangers to this 

j°y- 

From far. ~\ A man's life consists not in the 
abundance of things which he possesseth, Luke 
xii. 15. His life is hid with Christ in God, Col. 
iii, 3. and from thence are the comforts of his life. 
He fetches his food from far : it is God in Christ, 
and the glories of the other world, that are the 
bread of his soul. 

Do ye fetch your food from far, or nearer home ? 
are you fed by sense, with what is next ; or doth 
faith feed you with clusters fetched from, the holy 
land ? do ye serve fiesh, lust> and sins, and times,, 
which is the basest thraldom ? or do ye serve God 
and Christ, whose service is perfect freedom ? 
Rom. vi. 16. His ye are whom ye serve. ^The 
apostle Paul will tell you whom he serves, the 
Lord whom I serve in my spirit, Rom. i, 9. For- 
getting the things behind, I press towards the 
mark, Phil. iii. 13. Outward privileges, carnal 
contentments, perishing hopes* these were once 
the things before him ; but now he hath turned 
about, and set his face the other way, and left 
them all behind him. 

I press forward towards the mark. He is now 
ascending upon the wings of faith and love^ above 
this dung and darkness, to the regions of light 
and glory. 

If your conversation be in heaven, it is thus 
with you in one degree or other. Heavenly con- 
cernments are your work, and heavenly comforts 



the truest Grouhd of Joy* 



209 



are your support. It is not the fig-tree's blos- 
soms, nor the olive's labour, Hab. iii. 17. that 
can comfort and e:lad vou : but it is fruit from the 
tree of life, in the midst of the paradise of God, 
that feeds you. If thus your conversation be in 
heaven, then is your name written in heaven. 

The next use shall be by way of Exhortation. 

Is a name written in heaven the highest cause 
of rejoicing ? and can you, upon examination, find 
that your names are written there ? O then set your 
selah upon this mercy ! fix your heart, your joy, 
your thankfulness upon this privilege. Other 
things you may rejoice in, in their pbee, and by 
the by ; but here youj joy should be fixed. See 
how the apostle breaks out into thanksgiving for 
this, Eph. i. 3-6. Blessed be the God and Fa- 
ther of our Lord Jesus Christ, who hath blessed 
us with ail spiritual blessings in Christ Jesus. 
According as he hath chosen us in him, before the 
foundation of the world ; that we should be holy 
and without blame before him in love. Having 
predestinated us to the adoption of children, by 
Jesus Christ, to himself, according to the good 
pleasure of his will. To the praise of the glory of 
his grace, wherein he hath made us accepted in 
the beloved. 

His heart dwells in triumph upon this mercy ; 
and so should ours also ; the Lord Christ, here in 
the text, commands it ; Rejoice, because your 
names are written in heaven. 

Now give me leave to propound to you six con- 
siderations, which are very proper motives to stir 
up your hearts to the practice of this duty. 



210 



A Name in Heaven 1 



Consider, (1.) There is no name like this. 

1. It is an honourable name : Isa. xliii. 4. 
Since thou wast precious in my sight, thou hast 
been honourable. If God poureth contempt upon 
the creature, it must needs be vile and base ; God ' 
is the true fountain of honour ; if he puts honour 
upon us, it is the truest honour in the world. 

2. It is a better name than that of sons and 
daughters, Isa. Ivi. 4, 5. Thus saith the Lord 
to the eunuchs that keep my sabbaths, and choose 
the things that please me, and take hold of my 
covenant ; to them will I give In my house a place, 
and a name better than of sons and daughters. 
Though they have no children, yet they shall be 
my children ; though they are withouj a name in 
the world, vet they shall have a name in mv house. 

3. It is a durable and lasting name* A name 
in the world may be lost : 

The wicked may defame it 

Wickedness may corrupt it. 

God may blast it : Thou hast put out their 
name for ever and ever, Psalm ix. 5. 

Time may eat it out of the records of honour* 
But a name written in heaven, is a durable name, 
it can never be blotted out : I will give them an 
everlasting name that shall never be cut olF, Isa. 
Ivi. 5. As the inheritance is incorruptible, so the 
title is unalterable, and the heir immortal. 

Consider, (2.) A name written in heaven, is a 
blessing that sweetens all our other blessings. 
This land is mine, and these riches are mine, and 
this child is mine, and this honour is mine ; yea, 
and God is mine? and Christ is mine, and the white 
stone and the new name is mine, and heaven and 
eternal life is mine : aye, this, this sweetens all. 



the truest Ground of joij. 



211 



What if you could be supposed to enjoy all out- 
ward blessings imaginable i the fairest estate, the 
highest honours, the sweetest children, the richest 
pleasures ; yet, in the midst in all these, if con- 
science should secretly gripe you within, and tell 
you ye are strangers and enemies to God, ye have 
no part in Christ, no portion in his death, your 
names are not in the book of life, ye are the chil- 
dren of God's curse : O, what a heart-sinking 
would this cause under all vour fruitions ! this 

m 

one thing left in doubt, I know not what will be- 
come of my soul to eternity, is enough to bring 
us into straits in the midst of all our sufficiencies, 
Job xx. 22. to sour all our possessions, and to 
make the face of all our enjoyments look dim and 
unpleasant. 

Consider, (3.) This is that which gives confi- 
dence and comfort in death, and makes us strong 
to grapple with that king of terrors. 

What is it which makes even believers them- 
selves ? many of them, shrink at the thoughts of 
death ? why it is want of evidence, they have nev- 
er seen their names written in the book of life. 
The sight of this by faith, makes the soul triumph 
over death and despise the grave, and say with 
Simeon, now, Lord, let thy servant depart in peace, 
for mine eyes have seen thy salvation, Luke ii. 
29, 30. 

We know, saith the apostle, 2 Cor. v. 1. that 
if our earthlv tabernacle were dissolved, we have 
a building of God, a house not made with hands, 
eternal in the heavens. 

This we know, and are assured of ; well, and 
what is the fruit of this assurance ? he tells you in* 
the second and fourth verses In this we groan 



212 



A Same in Heaven 



earnestly, desiring to be clothed upon with our 
house which is from heaven, that mortality might 
be swallowed up of life. 

What is death, to the assured believer, but a 
speedy conveyance to the possession of that glory 
which divine love has intitled him to from ever- 
lasting ? 

Consider, (4) Herein joy can never run into 
excess : in temporal things it may ; it is possible 
and common to rejoice and delight in outward 
mercies too much ; for they are every way dispro- 
portionate to the vast capacity of the soul ; as un- 
able to fill it, as the dim light of a candle is to give 
daj 7 to the world, in the absence of the sun. 

Hear what the prophet says in the case, Isa. 
xxviii. 20. The bed is too short for a man to 
stretch himself upon it, and the covering too nar- 
row for a man to wrap himself in it. 

How unsuitable is a short bed for a long body I 
so are perishing comforts to an immortal soul. 
And from hence it is that the apostle adviseth, in 
1 Cor. vii. 30. that they that rejoice, should be 
as though they rejoiced not ; that is, in worldly 
things. But in spiritual and eternal concerns, joy 
cannot exceed ; for infinite blessedness calls for 
infinite joy and delight. 

Consider, (5.) This will be a lasting and per- 
petuated joy. Therefore it is congruous and e- 
qual that we now rejoice in that which shall be our 
joy for ever. Other joys have their periods and 
intermissions, their terms and vacations ; they ebb 
and flow, blossom and wither ; a fit of sickness, 
or a pang of conscience, extinguishes all : but this 
joy is abiding, your joy shall no man take from 
ryou. John xvi. 22. 



the truest Ground of Joy. 213 

It is true, that the children of God have many 
causes of sorrow : if they look inward, strong cor- 
ruptions, hard hearts, weak graces, many tempta- 
tions : but yet in God they have continual cause 
of rejoicing, 

A name in heaven, is an enduring ground of 
comfort ; not like these transient shadows. Can 
stability be moved, or eternity expire ? 

Nothing is matter of lasting joj T , but that good 
which is commensurate in duration to the soul that 

to be satisfied with it. 

The times we live in are changeable, and un- 
coniposed ; the hatred of religion great ; we see 
distractions at home, distresses abroad ; the Lord 
is shaking heaven and earth, church and state ; 
our experience tells us how m,u table are the wills., 
how fickle the favours, how sudden the frowns of 
men ; how vain the hopes, how unsuitable the de- 
lights, which are drawn out of broken cisterns ; 
how full of dross and dregs the most refined com- 
forts and contents of the world are. Nothing can 
be an enduring joy but this, which our Lord Christ 
^propounds in the text, as matter of joy. 

Who would not therefore retire from the noise 
of laughter, from the courtships of flattering gal- 
lants the clutter and vain-glory of a distracted world, 
to solace his soul in the joys and deiighis of the 
world to come { 

Consider, (6.) What heaven is ; and that will 
raise your hearts to glory in this privilege, of a 
name written in heaven. 

1. Heaven is the habitation of the gre God, 
where he dwells in his infinite 2'lory i s that a 
name written in heaven, imports our tu ur^ inheri- 
tance of that glory ; according to that of the apos- 

T 



2*4 



A Name in Heaven 



tie, Col. iii. 4. When Christ, who is our life, 
shall appear : then shall we appear with him in glo- 
rv. 

2. Heaven is a freedom from all evil, both of 
sin and suffering ; so that a name in heaven, uni- 
ties us to a blessed redemption from all evil. 

There is no sin there, Grace weakens sin, but 
it is glory that abolishes it. Old Adam shall there 
tie put off, never to be put on again. The Lord 
Christ will present his church, in that day, fault- 
Jess before the throne of his glory, with exceeding 
joy, J tide 24. 

There is no affliction there : sin and sorrow came 
111 together, and they shall go out together. There 
the Shunamite's son complains no more of his ach- 
ing head, nor Mephibosheth of his lame feet. 
There Job's blotches are perfectly cured, and La- 
zarus's sores are all dried up. 

3. Heaven is a place of ail perfection. So that 
a name written in heaven, intitles us to a perfec- 
tion of state, which we cannot hope for in this 
world : not as though I had already attained, or 
were already perfect, Phil. iii. 12. 

All perfection is above. 

There is perfection of faculties : the understand- 
ing shall be elevated by the light of glory, into the 
vision of God, 1 Cor. xiii. 12. 

The nature of God, the mystery of Three in 
One, the union of two natures in one person, the 
course of God's decrees and providence ; these 
are the deeps of God, and at present there is dark- 
ness upon the face of these deeps ; but there the 
glorified eye shall see all. 

The will shall there be perfectly holy, and swal- 
lowed up into the will of God. 



the truest Ground of joy. 



There is perfection of privileges ; perfect union 
and communion. Here we lay hold of Christ ; but 
there we shall have full possession : here we hang up- 
on him, but there we shall dwell in his embraces. 

There is perfection of graces : here the children 
of God have perfection of parts, but not of degrees. 

Holiness in the best saint here, is mixed with 
some dregs of flesh and defilement ; but there it 
shall be complete ; we shall appear not having spot 
or wrinkle, Eph. v. 27. 

Love shall there be perfect : here we are either 
weary of the act, or apt to make a change of the 
object of our love, ever and anon swerving and 
starting aside to the creature ; but then we shall 
act love without ceasing, upon one and the same 
object, without changing. There shall be an eter- 
nal solace and complacency in God. 

4. Heaven is the abstract of all blessedness, the 
sum of all felicity. Reckon up all comforts and 
pleasures, and satisfactions, and delights, and hap- 
pinesses, and put them all together, and then se- 
parate from them finiteness and imperfection, and 
that is heaven. 

So that a name written in heaven, imports our 
future fruition of all blessedness. Yet a little while, 
and ye shall be let into all this. 

All the objects of joy which are scattered among 
the creatures, are everlastingly heaped up in hea- 
ven : so that say what it is you delight and joy in, 
and I will shew it you there. 

Is it wealth ? why there are unsearchable riches 
in heaven, Eph. iii. 8, durable riches, Prov. viii. 
18. unsearchable, and therefore without bottom 
and without bound ; durable, and therefore with* 
out end. 



2i6 



A Name in Heaven 



Do ye delight in honour and dignity ? why ir\ 
heaven, the glory of the great God himself shalf 
be put upon you, Col. iii. 4. 

St. John tells us, It doth not yet appear what we 
sTial! be : but we know, when he shall appear, we 
shall be like him, 1 John iii. 2. Such honour 
have all his saints, Psalm cxlix. 9. 

Is it pleasure you delight in ? why in heaven 
there are rivers of pleasures, Psalm xxxvi. 8. In 
thy presence is fulness of joy ; at thy right hand 
there are pleasures for evermore, Psalm xvi. 11. 

Do ye delight in feasting ? why in heaven there 
is plenty and variety, fulness without satiety^ bread 
of life, the tree of life, the fountain of life. 

Do ye delight in music - ? (it is not fit that such 
a feast should be without it :) in heaven the saints 
and angels are in one concord, singing eternal hal- 
lelujahs to him that sits upon the throne, and to 
the Lamb for ever. 

Do you delight in stately and magnificent struc- 
tures 1 why in heaven is a house not made with 
hands, 2 Cor. v. 1. This is a city, whose walls 
are jasper, whose foundations are precious stones, 
whose gates are pearl, whose streets are pure gold, 
Rev. xxi. 18, 19, 21. whose builder and maker is 
God, 2 Cor. v. 1. 

Thus you see heaven is the comprehension of 
all good, the abstract of all felicity. And your 
name is written upon all this ; it is all yours, as 
the apostle says, 1 Cor. iii. 21, 22. All things 
are yours, whether Paul, or Apollos, or Cephas, or 
the world, or life, or death, or things present, oi; 
things to come, -11 are yours. 

Ministers are yours, to instruct you. 



the truest Ground of Joy. 



21? 



The world is yours, to supply you. 
Life is yours, to prepare you for heaven. 
Things present are yours, to support you in the 
way. 

Things to come are yours, to crown you in the 
end. 

What then remaineth ? but, as David adviseth, 
Be glad in the Lord, and rejoice ye righteous, and 
shout for joy all ye that are upright in heart, Psal. 
xxxii. 11. 

Whatever ye enjoy in the world, yet let your 
joy be in God. Have ye riches, honours, plea- 
sures, children, health, beauty, &c- Notwithstand- 
ing, in this rejoice not ; but rather rejoice, because 
your names are written in heaven. 



THE 



POWER OF GRACE 

^JN WEANING THE HEART FROM THE 

WORLD: 

SERMON VL 

Psalm cxxxi. 2. My soul is even as a weaned child. 

CHRYSOSTOM, in his Homily of Evangelic 
cal Perfection, commending the grace of hu- 
mility, saith, humility is the foundation of chris- 
tian philosophy. Indeed, it is the ornament of all 
the graces of God's Spirit : grace is the beauty of 
the soul, and humility is the beauty of grace. 

Now the prophet David, being about to com- 
mend this grace to the saints, doth propound him- 
self as an example of it in this Psalm ; Lord, my 
heart is not haughty, nor mine eyes lofty : neither 
do I exercise myself in great matters, or in things 
too high for me, v. 1. 

But what was it that thus humbled David's heart, 
and took him off from doting upon the world's 
grandeur, and from delighting himself in present 
enjoyments ? 

Why God had, by the power of his grace, ta- 
ken his heart off from all things here below, by 
shewing him the vanity and emptiness of them ; 
so that he was wholly weaned from them. So he 
saith, v. 2. 1 have behaved and quieted myself as 



The P Giver of Grace 



a child that is weaned of his mother : my soul is 
even as a weaned child. 

Doctrine, That where the grace of God takes 
hold of the soul, it makes it as a weaned child, to 
all worldly things. 

I. In the discussing this doctrine, I shall shew 
you what it is to be as a weaned child. 

II. Shew you, that there is a great resemblance 
between a weaned child and a gracious soul. 

III. Shew you, how grace weans the heart from 
all worldly tilings. 

I. What is it to be as a weaned child ? 
This 1 shall shew both negatively and affirma- 
tively. 

Negatively first, and that in two things : 

1. It is not to be without the comforts and con- 
tentments of the world. It is possible to have 
much of the world, and yetHbe weaned from the 
world : so had David here ; he had riches in abun- 
dance, honour in abundance, for he was advanced 
to the throne, he was the greatest man in the king- 
-dotn, and yet his soul was as a weaned child. 
Many may have little of the world, and yet their 
hearts are not weaned ; and many may have much 
of the world, ^nd yet be weaned from the world; 

2. It is not to slight and undervalue our enjoy- 
ments ; for they are a real mercy ; they are gifts 
from above, the noble effects of the bounty of pro- 
vidence. 

But affirmatively. 
This being as a weaned child, carries three 
things in it. 

!. Content. 

2. Humility. 

3. Teachableness* 



iil xveanhig the Heart* 



221 



1st, Content. To be as a weaned obild, is to 
be content in every condition of life. Whatever 
you give a child, it is content, be the bread whiter 
or browner, be the meat hot or cold, be the clothes 
finer or coarser. So that to be as a weaned child, 
is to have a contented spirit in every condition, 
under every providence. So had David, 2 Sam. 
xv. 25, 26. If I shall find favour in the eye of 
the Lord, he will bring me again : but if he thus 
say, I have no delight in thee : behold, here am I, 
let him do to me as seemeth good to him. So 
had St Paul, Phil. iv. 11, 12. I have learned, in 
whatsoever state I am, therewith to be content. 
I know both how to be abased, and I know how 
to abound : every where, and in all things I am in- 
structed, both to be full and to be hungry, both 
to abound and to suf?er need. A contented spirit 
in e very condition of life is a great mercy. 

2dly, To be as a weaned child, is to be hum- 
ble. None so humble as little children, they do 
not aim at or aspire after great tilings : therefore 
our Lord Christ propounds them to his own disci- 
ples for patterns of humility, Matt. viii. 4. he calls 
a little child, and sets him in the midst of his dis- 
ciples, and tells them, whosoever shall humble 
himself as this little child, the same shall be great 
in the kingdom of heaven. 

So that to be as a weaned child, is to be of an 
humble and lowly spirit. So was David here : 
Lord, my heart is not haughty ; I have behaved 
myself as a child that is weaned of his mother. 

O, what an excellent spirit is this ! Solomon 
tells us, Prov. xvi. 19. It is better to be of an 
humble spirit with the lowly, than to divide the 
spoil with the proud. And in Prov. xxix. 23. 



The Power of Grace 



he says, a man's pride shall bring him low, but 
honour shall uphold the humble in spirit. 

3dly, To be as a weaned child, is to be teach- 
able. None so tractable, none so teachable as chil- 
dren. Isa. xx ix. 8. Whom shall he teach know- 
ledge ? and whom shall he make to understand 
doctrine ? they that are weaned from the milk, and 
drawn from the breasts. 

To be as a weaned child, is to be teachable : 
naturally we are the most unteachable creatures ii 

m 

the world. How will vou teach one that can nei- 
ther see, nor hear, nor understand ? 

This is the very case of every natural man. 

1. He is blind and cannot see, 2 Cor. iv. 4. 
The god of this world hath blinded the minds o 
them which believe not, lest the light of the glori 
ous gospel of Christ, who is the image of God 
should shine into them. 

2. He is deaf and cannot hear, Psal. lviii. 3, 4 
The wicked are estranged from the womb, the 
are like the deaf adder that stoppeth her ear. 

3. He is sottish and foolish, and cannot under- 
stand, Rom. iii. 11. There is none that under- 
standeth, there is none that seeketh after God. 

And therefore a teachable frame of spirit is a 
special mercy of God, it is one of the greatest bless- 
ings of the new covenant. They shall all be taught 
of God, John vi. 45. and they shall all know me 
from the least to the greatest, Jer. xxxi. 34. 

An unteachable heart is a great judgment. This 
was Pharaoh's judgment ; no counsel, no message, 
no reproof, no warning, no plague could soften 
him. When the Lord designs to bring judgment 
upon a soul, then he gives it up to an unteachable 
frame ? Isaiah vi. 9 12. Go tell this people^ 



hi xveaning the Heart. 



223 



hear ye indeed, but understand not ; and see ye 
indeed, but perceive not. Make the hearts of this 
people fat, and make their ears heavy, and shut 
their eyes, lest they see with their eyes, and hear 
with their ears, and understand with their heart, 
and convert, and be healed. Then said I, Lord, 
how long ? and he answered, until the city be was- 
ted without inhabitant, and the houses without 
man, and the land be utterly desolate. And the 
Lord have removed jrien far away, and there be 
a great forsaking in the midst of the land. 

And when the Lord intends good to a soul, he 
gives a tractable teachable frame of spirit ; a see- 
ing eye, an hearing ear, and an understanding 
heart. 

Thus you see> w r hat it is to be as a weaned 
child. It is to be content, to be humble, to be 
teachable. 

II. I will shew you that there is a great resem- 
blance between a weaned child and a gracious 
soul. 

You may consider a weaned child three ways. 

1. In regard to its infirmities. 

2. In regard to its manner of weaning. 

3. In regard to its disposition. 

1st, In regard to its infirmities : what is weak- 
er than a weaned child ? what creature more help- 
less, more feeble ? 

It cannot feed itself. 

It cannot defend itself. 

It cannot govern itself. 
1. It cannot feed itself. If it be not suckled, 
it must be fed : if it hath not the breast, it must 
have the spoon : it cannot feed itself without the 
hand of the mother or nurse. 



'224, 



The Tower of Grace 



It is the same, in a spiritual sense, with the gra* 
cious soul ; if it be weaned, yet it must be fed*; 
if it be u -caned from the e arth, it must be fed from 
heaven ; if it be weaned from the creatures, it must 
be nourished from the promises. 

Every believer depends upon God for feeding, 
yea, for natural bread ; and therefore we pray, 
give us this day our daily bread, Matt. vi. 11. 
much more do we depend upon God for spiritual 
suppo rts, for soul refreshments : for it is he that 
fiils the hungry v\ith good things, Luke i. 53. 

There are three things which are the peculiar ] 
privileges o£ believers : 

1. To be born of God. 

2. To be taught oi Goci 

3. To oe kd'of GocL 

They arc born of God h\ tht power of the word. 

Taught ot God by the precepts of the word. 

Fed of God by the promises of the word. 

2c//y, A weaned child cannot defend itself. 
The security of an infant lies in the care of the pa- 
rent. Though the breast doth ferd it, yet the arms 
must guard it : it is liable to many h«i;nis : set it 1 
down, and leave it alone, and what wiji become of | 
it ? it falls into the fire, or into the water ; into one I 
mischief or another. 

It is so with a child of God : he cannot, preserve 
himself, no not a momenc : the grca treasure J 
of grace attainable will not do it. If God bhould 
set up a believer with a stock of grace, and i s en 
leave him to trade for himself, how quickly would! 
he prove bankrupt, and break and pens' ! 

By the same reason chat a ;>< n ver f is gradual- 
ly; when God withdraws iiimseu^ u> ne rea~ | 
$on he would fall finally if God should leave him 



in xueaning the Heart. 



225 



to himself. It is not from any thing in us that we 
stand and are preserved, but from without us ; yea, 
from above us, even from the pow r er of God : so 
saith the apostle, 1 Pet. i. 5. We are kept by the 
power of God, through faith, to salvation. It is, 
you see, grace held to us, that causeth grace to hold 
out in us. Faith lays hold on God's power to be 
kt:pt, and we are kept by the power of God through 
faith. 

A christian hath the stream of grace flowing in 
him, but God is the spring of grace ever flowing 
for him, and over-flowing to him : and if the spring 
should be shut up, the stream would soon fail. 

All my springs are in thee, Psalm Ixxxvii. 7, 

It is renewing grace that changes us, or else we 
had never stood : it is supporting grace that keeps 
us, or else we had quickly fell. This David aver- 
eth in Psalm lxvi. 9. He holdeth our souls in 
life, and suflfereth not our feet to be moved. 

Consider bvt two things, and you will say, it is 
impossible a believer can preserve himself. 

1st, The power of indwelling lust and corrup 
tion. There is not only much of the presence of 
sin in every believer, but much of the power of 
sin also. 

Though where grace is wrought, there the pow- 
er of sin is much abated ; yet it is not utterly re- 
moved : though the reigning power be destroyed* 
yet sin hath a raging power still ; and this too, too 
often captivates the best of saints ; a Paul himself 
will find it, notwithstanding all his grace : see Rom. 
vii. 21, 23. I find then a law, that when I would 
do good, evil is present with me. I see another 
law in my members warring against the law of my 



U 



226 



The Power of Grace 



mind, and bringing me into captivity to the law 
of sin which is in my members. 

Now if so holy a saint as Paul was, complains 
thus, what complaints may we make, whose cor- 
ruptions are many and strong, and whose grace is 
little and weak ? 

Suppose you should put a spark of f-re into the 
sea, would it not quickly be quenched ? why our 
grace is but like a spark of fire in the midst of a 
sea of corruption, and therefore would quickly be 
quenched if God did not preserve it alive. 

2dly^ Consider the frequency and strength of 
temptation. The greatest degree of grace will 
give us no immunity from temptation ; for the 
Lord Jesus Christ had no sin, and yet was assault- 
ed by Satan ; and therefore the servant must not 
look to be above his lord. 

Satan's great design is to destroy the believer's 
grace ; yea, and he would do it, if the Lord did 
not hold him in, and hold us up. 

There is a great strength in every temptation. 
Partly as being managed by so potent and subtle 
an enemy ; partly as being suited to our remaining 
corruptions. Though when the Devil came to 
Christ, he found no sin in him, nothing for temp- 
tation to work upon ; yet when he comes to chris- 
tians, he finds much in them ; much pride, much 
worldly love, much lust, much carnal concupi- 
scence, much unbelief, much deadness of heart, 
much unprofitableness, &c. and this is the matter 
he works upon. 

When Satan surrounds us without, sin is ready 
to surprize us within : when Satan besets us, sin 
is ready to betray us ; and therefore if the Lord 
put not underneath his everlasting arms we cannot 
Stand. 



in weaning the Heart. 



227 



So that you see the gracious soul is unable, like 
the weaned child, to defend itself : the Lord is his 
defence, Isaiah iv. 5. 

3dly, A weaned child is not able to govern it- 
self : it is destitute both of strength and wisdom. 

And so it is with every believer : he is not able 
to direct his own actions : he cannot govern his 
own thoughts : he hath not the least self-sufficien- 
cy. So says A gur of himself, Prov. xxx. 2, 3. 
Surely I am more brutish than any man, and have 
not the understanding of a man. 

And therefore David seeing this, betakes him- 
self to the Lord for counsel and guidance, Psalm 
xxxi. 3. For thy name's-sake lead me and guide 
me. And God promises to guide them, Isa. xlii. 
16. I will bring the blind by a way they know 
not, I will lead them in paths that they have not 
known ; I will make darkness light before them, 
and crooked things straight : these things will I do, 
and not forsake them. 

Now there are two ways especially whereby the 
Lord doth direct and guide his people : 

1st, By the counsels of his word, Psal. lxxiii. 
22 — 24. So foolish was I, and ignorant, I was 
as a beast before thee. Nevertheless, I am con* 
tinually with thee, thou hast holden me with thy 
right hand. Thou shalt guide me by thy counsel 
and afterward receive me to glory. 

The word of God is the best counsellor ; and 
therefore David betakes himself to it for guidance 
and direction, Psalm cxix. 24. Thy testimonies 
are my delight and my counsellors. In the He* 
brew it is, the men of my councils. 

David was a king, and therefore no doubt had 



228 



The Power of Grace 



the wisest men of the nation to be of his council, 
We read of Hushai, and others, men of great parts 
and prudence, that were his council : but yet he 
hearkeaed more to the word of God than to all his 
council besides : thy statutes are my counsellors* 

We should follow the counsels of the word in 
all things, and make it the guide of our way ; so 
good David did : thy word is a light to my feet, 
and a lamp to my paths, Psal. cxix, 105. For, 

1st, It is the safest counsel : we may, and too 
often do, err in following the counsels of others : 
for man's wisdom is short-sighted ; the blind lead 
the blind, and both fall into the ditch. But we 
can never err nor miscarry in following the coun- 
sels of the scripture. Solomon says, Prov. ii. 10, 
11. when wisdom entereth into thine heart, and 
knowledge is pleasant unto thy soul, discretion shall 
preserve thee, understanding shall keep thee. And 
speaking of the commandment in the sixth chap- 
ter, says he, v. 21 — 23. Bind it upon thy heart, 
and when thou goest it shall lead thee, when thou 
sleepest it shall keep thee, and when thou awakest 
it shall talk with thee. For the commandment is 
a lamp, and the law is light, and reproofs of instruc- 
tion are the way of life. 

2d7y, It is the most profitable counsel : it steads 
the soul in all concerns of life : yea, the happiness 
and salvation of the soul is the sure issue of follow- 
ing the counsels of the word. See what an ac- 
count David gives of the word in Psalm x>x* 
7 11. The law of the Lord is perfect, con- 
verting the soul. The statutes of the Lord are 
right, rejoicing the heart : the commandment of 
the Lord is pure, enlightning the eyes. The fear 
of the Lord is clean, enduring for ever ; the judg 



in weaning the Heart* 



229 



ments of the Lord are true, an:l righteous alto- 
gether. More to be desired are they than gold, 
yea, than much fine gold ; sweeter also than hon- 
ey, and the honey-comb. Moreover, by them is 
thy servant warned ; and in keeping of them there 
is great reward. 

O what a mercy it is to be under the guidance 
of the word of God ! 

2c%, God guides his people by the counsels of 
his Spirit. John xvi. 13. When the Spirit of 
truth is come, he will guide you into all truth. 

The Spirit of the Lord is called a Spirit of coun* 
sel, Isa. xi. 2. 

How happy is the condition of God's people* 
that have the word and the Spirit to guide them ! 
The word without the Spirit cannot, the Spirit 
without the word will not, guide us. The word 
is a light without us, the Spirit is a light within 
us : the word propounds the way to walk in, the 
Spirit enables the soul to walk in that way. Bless- 
ed are they whom God thus guides. 

Thus 1 have shewed you how the state of a be*, 
liever resembles that of a weaned child, in regard 
of its infirmities. 

II. There is a resemblance also in regard to its 
manner of weaning ; and that in three particular 
circumstances. 

1st j Many when they wean a child from the 
breast, will rub wormwood, or some bitter and un- 
pleasant thing, upon the pap, to create a loathing 
in the child to that it was so fond of before : and 
so the bitterness of the taste makes the child for- 
sake the breast. 

Now in this the soul of a believer is as a wean« 
ed child. The breast of the creature is that which 



230 



The Poiver of Grace 



natural man lies at ; for natural man fetches all his 
comfort from sensual things, and favours only 
earthly things. 

Now, when the Lord designs to work grace in 
the heart, and redeem a soul to himself, he ever 
weans it first from the world. Psalm xlv. 10, 11. 
Hearken, O daughter, and consider, and incline 
thine ear ; forget also thine own people, and thy 
father's house : so shall the King greatly desire 
thy beauty. 

Now the difficulty of conversion lies here, in ta- 
king the heart from the creature, and placing it 
upon God : for in the fall we turned from God to 
the creature ; and in conversion-work the heart is 
turned from the creature to God again. 

Now because, I say, this is difficult, for the crea- 
ture is loth to leave the breast of carnal enjoyments 
where it hath sucked in such sensual delights so 
long : therefore the Lord, when he would wean the 
soul from things below, he rubs wormwood upon 
the breasts of all our comforts, and imbitters all 
our enjoyments ; so that though we seek for satis- 
faction, yet we shall find none. 

This was the way of God's dealing with the pro- 
digal son. The parable of the prodigal is to re- 
present to us the state of every natural man. 

Now it is said, Luke xv. 14 that when he had 
spent all, there arose a famine in the land ; and 
this brought him home to his father's house, v. 20. 

God is never better to us than when the crea- 
ture is most bitter to us : he famishes all the gods 
of the earth, that men may be brought to worship 
him, Zeph ii. 11. 

Thus God dealt with Israel, Hosea ii. 6, 7. I 
will hedge up thy way with thorns, that she shall 



in weaning the Heart. 



231 



not find her paths : and what then ? Then shall 
she say, I will go and return to my first husband, 
for then was it better w T ith me than now. 

God hath two hedges which the scripture takes 
notice of : 

The hedge of his protection, that you read of 
Job i. 10. Hast not thou made an hedge about 
him, and about his house, and about all that he 
hath on every side ? 

The hedge of affliction, that you read of here : 
I will hedge up her way with thorns 

Now the Lord makes use of both these hedges. 

The hedge of God's protection, that is to keep 
his people from danger. 

The hedge of affliction, that is to stop them that 
wander. 

The hedge of protection is to keep them in God's 
way. 

The hedge of affliction is to keep them out of 
sin's wav. 

The hedge of protection is to keep them from 
suffering. 

The hedge of affliction is to keep them from sin- 
ning, and to put them upon returning. 

So it was with Israel here ; when God had hed- 
ged up her w T ay, that she could not find her paths, 
nor overtake her lovers, then she cries out, 1 will 
return to my first husband, for then it was better 
with me than now. 

It is a great mercy for God to wean a soul from 
the world ; for it never suffers greater loss than 
when it forsakes God to live upon the creature : 
this is to regard lying vanity, and so forsake our 
own mercies, as the propner expresseth it, Jonah 
ii. 8. It is going out of God's blessing into the 



232 



The Power of Grace 



warm sun, (as our proverb hath it) forsaking the 
living fountain, to quench our thirst from a bro- 
ken cistern, Jer. ii. 13. 

By our excesses in creature-enjoyments, reason 
is commonly drowned in sense, and judgment ex- 
tinguished in appetite. The excessive letting out 
ourselves to sensual fruitions, is both a sin and a 
punishment ; while thereby we lose both God and 
the creature, and ourselves at once. 

Now when the Lord weans a soul from the 
world, he doth imbitter the world to the creature ; 
either by some affliction, or by some disappoint- 
ment in the creature, which makes the soul look 
out for more pure and lasting satisfactions in Christ. 

In a time of outward prosperities we are all 
Martha's children, carried away too much with the 
world ; but when God imbitters our cup, then, 
with Mary, we look more after the one thing ne- 
cessary, and mind the choosing the better part. 

So long as we are full of the world, the Lord 
Christ can find no room in our hearts : present 
comforts have gotten possession, and thrust him 
out. 

As it was when he was born, there was no room 
for him in the inn : that was taken up with other 
guests ; therefore Christ must be laid in the man- 
ger, in an :>ut-house. 

Truly thus it fares with the Lord Jesus Christ 
in the world still : the most of us lay him in the 
manger, in an out-house to this very day. 

Pray deal plainly with God and your own souls* 
and tell me, what entertainment do you give to 
the Lord Jesus when he corn s to your souls in an 
ordin nee, and tells you he will make his abode 
with you, for so he doth : Rev* iii. 20. Behold, 



tn weaning' the Heart* 



233 



I stand at the door and knock ; if any man open to 
me, I will come in and sup with him, and he with 
me. 

Now how do you treat the blessed Jesus ? where 
do you lay him ? in the inn, or in the out-house ? 
I mean thus : do you receive him into your hearts 
and affections ? or, do ye take him only into the 
out-house of an empty profession ? 

Truly a lifeless, graceless profession of Christ, 
is only a laying him in the out-house ; but a hear- 
ty embracing of, and a holy affection to Christ, this 
is taking him into the inn. 

Now when God, by any providence, doth im- 
bitter the creature to us, then this makes us re- 
move Christ out of the manger into the inn ; out 
of a lifeless profession into our hearts and affec- 
tions. 

2dly, When a child is weaned, the nurse is ma- 
ny times hid, or put away, or removed, that the 
sight of her may not make the child to cry for the 
breast. 

So the Lord many times strips a man of the 
world, takes from him his enjoyments, all his com- 
forts, meerly to wean his heart from the world. 

3dly, When a child is weaned, the nature and 
kind of its food is changed ; he is fed with strong- 
er meat. 

Now in this also the resemblance holds : the 
soul of a believer is as a weaned child : he hath 
another kind of subsistence, and lives upon other 
kind of comforts than he did before. 

As Christ says, I have meat to eat which ye 
know not of, John iv. 32. So hath every believer 
comforts to live upon which the world knows no- 
thing of ; a stranger doth not intermeddle with his 
joy, Prov* xiv. 10. As,, 



234 



The Power of Grace 



I sty He hath the comforts of the promises : 
when God brings a soul into a state of grace, he 
brings him from living upon the creatures, to live 
upon the promises. And which is best, think ye, 
to live upon the creature, or to live upon the pro- 
mise ? 

The creature dies, the promise lives. 
The creature is yea and nay, the promise is yea 
and amen. 

The creature is deceitful, the promise is sure 
and faithful. 

The creature feeds but sense, the promise fills 
the soul. 

The creature is but a scanty good, the promise 
travails with all good* 

He that lives upon the promise lives by faith, 
and the life of faith is the only life in the world. 

1st, It is the only safe and secure life. As the 
weak ivy secures itself by twisting about the great 
oak, so the weak christian secures himself by 
cleaving to the great God. His place of defence 
shall be the munition of rocks ; bread shall be gi v- 
en him, his waters shall be sure, Isa. xxxiii. 16. 

The life of sense is full of disappointments, like 
a deceitful brook, Job vi. 15. 

Sisera runs to Jael to save him, and she destroys 
him : he lays his head in her lap, and she nails it 
to the ground, Judges iv. 21. 

2dly, It is the only quiet life. The life of sense 
is full of distracting cares and vexations : the soul 
is never quiet till it draws off from sense to live 
by faith ; till it cries out with David, return to thy 
rest, O my soul, Psalm cxvi. 7. 

The philosopher tells us, if we could live in the 



in weaning the Heart. 



235 



upper region, there we should enjoy a perpetual 
calm : there are no storms, no winds, no tempests ; 
these are only found in this lower region : nearer 
the sun it is not so 

Sense is as the lower region, where there is no- 
thing but storms, and shakings, and vexations. 
Could we, by faith, live in the upper region, and 
have the moon under our feet ; could we live a- 
bove the world, by faith in God. resting in the 
Lord Jesus Christ ; we should enjoy a perpetual 
calm there. In me ye shall have peace, John 
xvi., 33. 

3<//y, It is the only sweet and comfortable life. 
The life of sense, like a smoaking chimney, causes 
many a wet eye : when we live by faith, then the 
fire burns clear ; but when we live by sense, then 
the chimney smoaks. 

Is it not a sweet life, to fetch all our waters 
from the fountain ? thus faith doth. Sense drinks 
out of the muddy channel, but faith goes to the 
well-head. All my springs are in thee, Psalm 
Ixxxvii. 7. 

Is it not a comfortable life to be fixed, amongst 
all the changes and mutations that are in the world ? 
why faith fixes the soul upon God, and in that fix- 
ation it is safe. He shall not be afraid of evil- 
tidings, his heart is fixed, trusting in the Lord, 
Psalm cxii. 7. 

Is it not a comfortable life to live free from all 
burdens in the world ? There are but two sorts of 
burdens ; 

The burden of sin and guilt. 

The burden of care and trouble. 

Now faith takes off both these, and frees the 
soul from one and the other. 



236 



The Power of Grace 



It takes off the burden of guilt, by resting up- 
on Christ and his righteousness. 

And it takes off the burden of care and trouble, 
by resting upon God and his providence. 

Ah, my beloved, there is no comfort to be com- 
pared to the comfort of believing ; no life to be 
compared to the life of faith. We may talk of 
comfort, but till we come to live by faith we shall 
never taste of comfort. 

Athlyj It is the only christian life. Sense makes 
a beast, reason makes a man, but faith makes a 
christian. We are no farther christians, than as 
we can live upon Christ in all conditions. 

5thly, It is the only honourable life. The 
world's honour is but an imaginary thing, a meer 
bubble, compared with the honour that faith leads 
the soul into. 

Is it not an honour to have the king's ear at 
pleasure, without tracing the tedious climax of 
court-accesses, as strangers must ? 

Why the believer, as I may speak it with rever- 
ence, hath the command of God's ear : concern- 
ing the work of my hands, command ye me, Isa. 
xlv. iii 

Is it not an honour to be of the blood-royal, to 
be born of God ? we are very apt to value our- 
selves upon the nobleness of our descent and birth. 
Why the believer is born of God : John i. 11, 12. 
They are of the blood-royal, of the oflspring of 
God. 

Is it not an honour to live with God ? Why be- 
lievers live with God, and walk with God, and 
have fellowship with God here, and shall have an 
eternal fellowship with God in heaven hereafter. 
Such honour have all his saints. 



in weaning the Heart. 



237 



6thly, It is the only lasting life. The stability 
of all sorts of lives, is according to their principles 
and causes. The life which depends upon a fail- 
ing cause, is a fading life ; and the life which de- 
pends upon a constant cause, is an abiding life. 

Now the life of faith proceeds from a living prin- 
ciple ; the grounds of it are in God and Christ, 
and the promise, and no change reaches to these. 

Our comforts may change, but Christ never 
changes ; yesterday, and to-day, and the same for 
ever, Heb. xiii. 8. 

The creature may change, but God changes not : 
I am the Lord that changes not, Mai. iii. 6. 

The promises are unchangeable : not yea and 
nay, but yea and amen in Christ, 2 Cor. i. 20. 

Now faith must needs be a lasting life, that hath 
such lasting grounds and principles. 

The life of sense is a fading decaying life, it 
lives upon fading objects : a man hath friends and 
delightful relations, and these cheer and refresh his 
spirits ; but anon they die, and drop into the dust, 
and then his spirits sink : they go down to the pit, 
and his heart breaks for want of comfort. 

But the soul that lives by faith can never be at 
a loss. 

What can he lack who hath him who is all ? 
and what can he lose who hath him who knows no 
change at all ? 

The mariner, when he puts forth to sea, quickly 
loses the sight of land : but though he sails ever 
so far, yet he never loses the sight of heaven. 

Thus the soul of a believer is as a weaned child 
in this sense also : it lives upon other kind of com- 
forts than it did before, namely t the comforts of 
the Demises. 

X 



238 The Power of Grace 

2. I might add, that the tfcliever lives upon the 
comforts of the ordinances : I sat under his sha- 
dow with great delight, and his fruit was sweet to 
my taste, Cant. ii. 3. 

3. He lives upon the comfort of experiences : 
Psalm lxxiv. 14. Thou breakest the heads of 
Leviathan in pieces, and gavest him to be meat to 
the people inhabiting the wilderness.^ 

Leviathan here, is meant of Pharaoh and all his 
host : when God drowned him and all the host of 
the Egyptians in the Red sea, then he brake Levi- 
athan's head : and God is said to give him to be 
meat for his people in the wilderness, in that the 
experience they had had at the Red sea, of the 
wonderful care and miraculous doings of God for 
them, and their deliverance, was intended to be 
food for their faith, that by this experience they 
might learn to live upon God in wilderness-straits. 

4. He lives upon the comfort of the divine pre- 
sence : thou shalt make me glad with the light of 
thy countenance. 

This is the food that the weaned soul hath to 
feed on, 

Promises. 
Ordinances. 
Experiences. 
The divine presence. 
3dly, There is a resemblance between a wean- 
ed child and a believer, in regard of its disposition 
and affection. 

As, for instance : 
Take a weaned child, and lay it to the fullest 
and fairest breast, and it will suck no more 5 it 
turns from it, and loaths it as much as heretofore 
it loved and delighted in it. 



in weaning' the Heart, 



239 



Now in this the gracious heart is as the weaned 
child : the fullest breast of creature- comforts and 
sensual delights cannot allure it ; and why ? be- 
cause it hath chosen God for its chiefest good, and 
therefore cannot be better. Whom have I in hea- 
ven but thee ? and there is none upon earth I de- 
sire in comparison of thee. Psalm lxxiii. 25. 

The soul sees a greater beauty in God, than in 
all worldly comforts ; it tastes a greater sweetness 
in communion with the Lord Christ, than in all 
w r orldly friendships and fellowships. 

So did David ; and therefore he cries out, One 
day in thy courts is better than a thousand else- 
where, Psalm lxxxiv. 10. So did Jacob ; and 
therefore tells his brother, God hath dealt gracious- 
ly with me, and I have enough, Gen. xxxiii. 11. 
In the Hebrew it is, I have all. He that hath an 
interest in God, hath all ; all that the soul can want, 
er the heart can wish. No man having drank this 
old wine desireth new, for he saith, the old is bet- 
ter, Luke v. 39. 

III. I will shew you briefly, how grace doth 
wean the heart from all worldly things. 
By a three-fold efficiency. 

1st, Grace sets up a light in the soul, which 
discovers the true nature of things : every natural 
man is in darkness : a graceless state is a state of 
darkness : now in darkness the vanity, emptiness, 
insufficiency, and unsatisfactoriness of worldly 
things to the soul of man, cannot be discovered. 

Grace is light in the understanding, as well as 
holiness in the will ; and by this light the soul is 
able to pass a right judgment of things, to distin- 
guish between seen and unseen good, between per- 
ishing and durable comforts ; to discern between 



240 



The Power of GraCe 



things that differ. The spiritual man judgeth all 
things, says the apostle, 1 Cor. ii. 15. 

2dly, Grace hath a farther efficiency upon the 
heart, and that is this : it extinguishes and removes 
that out of the soul which makes the things of the 
world to be our chief good. 

There is that in every carnal man that propounds 
to the soul somewhat below God as its chief good : 
and that is, the sensual mind : and by this the will 
is misled, and the affections misplaced ; and the 
world is preferred, and God left out. 

Now by a work of grace in the heart, the sen- 
sual mind is extinguished, the old man is put off, 
that which favours only the things of the flesh is 
abated and removed. 

3dly, Grace elevateth the soul above sensual 
objects, to live upon more real, more suitable com- 
forts j to live upon God, to lay up treasure in hea- 
ven, to fetch its refreshments from the fountain of 
divine fulness : and how easily is that soul weaned 
from all earthly enjoyments, that hath learned to 
fetch all its comforts from heaven ? 

Application, 

Use 1. Shall we now improve this doctrine to 
a use of trial ? shall we be serious in this matter, 
and call our hearts to a strict account what we do 
experience of the power of God upon our souls in 
weaning them from things below ? 

There is the greatest reason in the world that 
moves me to urge this duty upon you. For, 

First, There is no greater duty incumbent up- 
on a christian, than frequent trials of himself and 
his state by the measure of present truths. When 



in -weaning the Heart* 



241 



the word of the Lord is spoken, and truth discov- 
ered, then to bring it home to the heart, and try 
our spirits and condition by it, this is a great duty* 
This is the meaning of that in 2 Cor. xiii. 5. 
Examine yourselves, whether ye be in the faith ; „ 
prove your own selves. And that in Gaiatians, 
chap. vi. 3, 4. looks this way : if any man thinks 
himself to be something, when he is nothing, he 
deceives himself: but let every man prove his own 
work, and then shall he have rejoicing m himself 
alone, and not in another. 

Secondly, Herein doth the vitality and power of 
godliness formally consist. It is not what we pro- 
fess outwardly, but what we are inwardly, that 
God looks at. Rom. ii. 29. He is a Jew which 
is one inwardly. 

Many profess much, pretend to great measures 
of mortifiedness, and weanedness from worldly 
things ; but look upon them in their conversations, 
follow them into the world, and none more carnal, 
more vain than they* 

3dly, We can never be able to adjust our claim 
to a work of grace, unless we are able to satisfy 
ourselves in this point. There is no greater* no 
surer evidence of a work of grace in the heart* 
than weanedness of soul from present things. 

4th!if 9 If we be not brought into this weaned 
state by the power of grace here, we shall be shut 
out of heaven hereafter, Will you hear what our 
Lord Christ says in the case ? then see Matt. xviiL 
3. Verily, except ye be converted, and become - 
as little children, ye shall not enter into the king/- 
dom of heaven. 

Except ye be converted : is that all ? no, but 
ye must become as little children, in meekness* 



The Power of Grace 



humility, self-denial, weanedness. So says the 
next verse : whosoever shall humble himself as 
this little child, the same is greatest in the king- 
dom of heaven. 

It is one thing to be converted, it is another 
thing to become as little children, to be wrought 
into a child-like disposition. This is the true quali- 
fication, the proper fitness of the soul for glory : no 
weanedness, no blessedness. 

Is there not then great reason for my urging you 
to this self-examination ? 

Let us come therefore to the touch-stone : that 
is not true grace that wHl not endure trial. 

Put the question : is my soul as a weaned child ? 
am I under the weanings of God, or am I not ? 

Quest. Now you will say, how may I know 
whether my soul be under the weanings of God ? 
Whether weaned from the world or not ? 

Ansiv. In answer to this, I shall lay you down 
some rules to try yourselves by. 

1st, To have heavenly affections amidst earthly 
possessions, this is a sign of a weaned heart. 

,$dly, To reckon our happiness, our riches, ra- 
ther from divine fruition than from any worldly 
accommodation, this is a sign of an heart under 
the weanings of God. David was a king, a great 
man ; but he doth not reckon this his happiness ; 
no, but his interest in God. Psalm svi. 5, 6. 
The Lord is the portion of my inheritance, and of 
my cup : thou maintainest my lot : and what then ? 
the lines are fallen to me in pleasant places^ I have 
a goodly heritage. 

3*%, What do we most desire ; most hunger 
after ( this shews whether we are weaned or not. 

The suckling child cries for the breast : whaV 



\ 



in xveaning the Heart* 



243 



ever you offer it, or put into its hand, nothing can 
quiet it till it is laid to the breast. 

Now what is it that quiets our minds, that sat- 
isfies our desires soonest - ? if it be worldly plea- 
sures, worldly comforts, worldly honours, then 
our hearts are not weaned. 

Athhji To bear worldly evils, worldly troubles, 
worldly losses, with a holy quietness and satisfac- 
tion of spirit ; this is a sign of a weaned heart. 
Heb. x. 34. Ye took joyfully the spoiling of 
your goods, knowing in yourselves that ye have 
in heaven a better and an enduring substance. 

Sthly, To choose holiness with affliction and 
loss, rather than sin with pleasure and preferment ; 
this is a sign of a weaned heart. Thus did Moses, 
Heb. xi. 24-26. By faith Moses, when he was 
come to years, refused to be called the son of Pha- 
raoh's daughter ; choosing rather to suffer afflic- 
tion with the people of God, than to enjoy the 
pleasures of sin for a season : esteeming reproach 
for Christ greater riches than the treasures of E- 
gypt. For he had respect to the recompence of 
reward. 

The whore, in Rev. xvii. 4. is said to have a 
golden cup in her hand full of abomination, and 
wine of her fornication : that is, full of abomina- 
ble doctrines and adulterated worship, denying 
God's ordinances, and bringing into the church 
ordinances of her own. 

This her cup is full of; aye, but yet the inhabi- 
ters of the earth are said, v. 2. to be made drunk 
with the wine of her fornication. How so ? why 
meerly because it comes out of a golden cup. The 
whore gives it in a cup of gold : it leads to hon- 
ours and preferments in the church* and in tte 



4 



244 



The Power of Grace 



world, and therefore the inhabiters of the earth 
cannot be weaned from this cup. 

6th! To be able by faith to overcome all the 
smiles and frowns of the world ; this is another 
sign of a weaned heart. 

Now can ye do this ? 

When the world smiles upon us with its splen- 
dours, honours, riches, pleasures, delights and 
glories ; can we then look upon all these as mean 
and abject things in comparison of Christ ? can we 
look through all this to the righteousness of Christ ? 
as that noble Marquis (Galeacius Caracciola) did ; 
their money perish with them, that count all the 
gold in the world worth one day's communion 
with Jesus Christ. 

Or, when the world frowns upon us with cros- 
ses, losses, sufferings, reproaches, &c. Can we 
then overcome it by laying aside carnal fear, by 
patience in -tribulation, by looking upon afflictions 
and sufferings for Christ as our honour and hap- 
piness 7 ; by eyeing the invisible God in ail, as Mo- 
ses did ? Heb. xi. 27. He endured, as seeing 
him who is invisible. 

Use 2. Are your souls under the weanings of 
God ? then there is a double duty incumbent up- 
on you from this doctrine. 

Duty 1. Bless the Lord, magnify the riches of 
his mercy, in calling and taking your hearts off 
from the world. 

It is said in Genesis xxi. 8. that the child (speak- 
ing of Isaac) grew, and was weaned : and Abraham 
made a great feast the same day that Isaac was 
weaned. 

It is not said, that the child was born, and Abra- 
ham made a feast ; indeed that was not so proge* 



in weaning' the Heart. 



245 



a time, because then the mother was in weakness 
and grief. 

Nor is it said the child was circumcised, and 
Abraham made a feast : nor was that so proper a 
time, because then the child was sore and in grief ; 
but the child was weaned, and Abraham made a 
feast. This seems the proper time, because now 
father, and mother, and child, might all rejoice 
together. 

There was, no doubt, a mystery wrapt up in 
this feast of Abraham : and what was that ? why 
the mystery is this : 

Believers, who are the seed of Abraham, should 
rejoice in the Lord when the soul is become spi- 
ritual, and weaned from carnal desires. 

To have the world, and yet to be weaned from 
the world ; to possess it, and yet not to be pos- 
sessed by it ; this is a great mercy. 

It is an easy matter to profess weanedness from 
the world where but little of the world is enjoyed ; 
it is a common thing for them that are poor to 
declaim against riches and greatness : I would not 
be in their condition, says one : I would not be 
under their temptations for all they enjoy, says 
another : I would not have that to answer for as 
they have, says a third ; for as they are great, so 
they are proud, high-minded, and covetous. 
Thus it is usual for the poor to envy the rich. 

But to live above all, amidst the enjoyment of 
all, this is the greatest mercy in the world. 

To see no greatness in any thing but in the 
great God, no beauty in any thing but holiness, 
no glory in any thing but Christ, no goodness in 
any thing but religion ; O what a mercy is this ! 
how few can look through worldly greatness tn 



246 



The Power of Grace 



this prospect ! and therefore not many mighty, 
not many noble, are called, &x. 1 Cor. i. 26. 

Duty 2. Labour to wean others from the world ; 
as Christ said to Peter, when thou art converted, 
strengthen thy brethren, Luke xxii. 32. So when 
converting grace hath took hold of thy heart, la- 
bour to convert others : when the Lord hath shew- 
ed thee the vanity of things below, endeavour to 
lead others into this prospect : is thy soul weaned ? 
strive that others may be weaned. O what hon- 
our might you bring to God upon this account 1 

We preach of the vanity and emptiness of the 
world ; but alas ! few believe our report. They 
say, we know nothing of the grandeur, honour, 
.and glory of it in ourselves : God placed us below 
it, and laid our lot in a narrow compass ; and there- 
fore we envy it to those who enjoy it, because we 
want it. 

But when such whom God hath advanced to 
greatness in the world, shall yet live above it, and 
prefer the interest of religion, and the honouring 
of God, before all worldly grandeur ; this will 
carry a strong conviction with it to the conscien- 
ces of others. 

Therefore endeavour to be instrumental to wean 
others, especially relations : labour that they that 
are near to us may -not be far from God ; and chief- 
ly our children, whose souls God will more imme- 
diately require at our hands. 

A second branch of the exhortation is to them 
who are not yet as a weaned child, whose souls 
are not as yet taken off from present things. 

Is not this our case ? may we not fear it is ? 
for if we are weaned from the world, why do we 
doat upon it ? why are we so fond of present things ? 



in weaning the Heart. 



24? 



Why do we conform so much to the world, and 
study the guise and foolish fashions of the world ? 

If we are weaned from the world, why is our 
joy and grief so great, and proportionated to pre- 
sent comforts, or present losses ? 

Surely therefore we have cause enough to fear 
our hearts are not yet under the weanings of God. 

Nay let me tell you this, that it is possible to 
be a true believer, a true christian, and yet not to 
be weaned from the world. 

It is one thing to be born of God, as every be- 
liever is ; it is another thing to have a weaned heart : 
this every believer hath not. 

This child is a living child so soon as it is born ; 
but it is not weaned from the breast till it hath 
got strength to live without it : and therefore it is 
said of Isaac, Genesis xxi. 8. that the child grew 
and was weaned. Weaning follows growth and 
strength. 

So a man is a believer so soon as he is born of 
God, so soon as he is wrought upon by grace ; 
but he is not weaned from the world, but by a su- 
peradded strength, and growth of grace. 

Truth of grace proves a man a child of God ; 
but it is growth of graqe that makes the soul as a 
weaned child. 

This weanedness is begun indeed in conversion, 
for that is the seed-time of all inherent grace ; but 
it is only perfected in the growth of sanctification. 

You read in scripture of a two-fold redemption; 

One is a redemption by the blood and death of 
Christ, from hell and damnation. The other is a 
redemption by the Spirit of Christ, from carnal 
affections : this follows conversion. In Rev. xiv. 
3. ye read of some that were said to be, redeem- 



248 



The Power of G race 



ed from the earth : they sung a new song, and no 
man could learn that song, but the hundred and 
forty four thousand which were redeemed from the 
earth. 

Many are redeemed from hell, that are not yet 
redeemed from the earth ; redeemed through grace 
from damnation, that yet are not redeemed from a 
carnal conversation. 

Well then are we born of God, and yet not wean- 
ed from the breast of worldly comforts ? 

O then go away, and beg of God for this mer- 
cy of a weaned soul ; that you may no longer fetch 
in your satisfactions and comforts from the crea- 
ture, but from God in Christ. 

And lastly, let us do that which is our duty in 
order to weanedness of heart. 

1. Inuring our souls to wants and abatements : 
whilst we satiate ourselves, and surfeit our spirits 
in the fulness and excesses of present enjoyments, 
we are not like to learn this lesson. One way to 
put out the fire, is by subtraction of matter : take 
away the wood, and the fire will die, and go out 
of itself. 

2. Be much in mortifying carnal appetites and 
inordinate desires ; and let this be our daily work ; 
for the sooner it is done, the easier it is done : A 
child is easier weaned at one year old than at two ; 
affections are not yet so strong, nor custom so pre- 
vailing. 

It is in like manner with the soul ; the longer 
it lives upon the comforts of the world, and fetch- 
es its contentments from the creature, the harder 
it will be to draw off the affection, and wean the 
soul from them. 



FINIS. 



A CHOICE 

DROP OF HONEY 



FROM THE 



ROCK CHRIST ; 



OB. 



1 SHORT WORD OF ADVICE 

TO ALL 

SAINTS AND SINNERS* 



Revised by the Rev. W. Romaine, A. M. Rector of St. Andrew^ 
Wardrobe, &c. London. 



ADVERTISEMENT. 



From a conviction of the utility and usefulness of this inestimable 
Ireasure, the Editor has put it to the press ; hoping that those into 
whose hands it may fall, may read it with Christian 1 attention and sin- 
cerity ; and may the Spirit of-Ged, without whose peculiar blessing all 
attempts will be ineffectual to answer any saving purposes, make this a 
powerful means of bringing them nearer to Christ, and of making them 
more active in his service. If this happy end is in the least answered, 
he will rejoice and give God all the glory, disregarding the contempt 
that may be thrown upon him, and "his imperfect endeavours to promote 
the glory of God, and the establishment of his children in the faith. 
Which happy eft'ec*; may this treatise answer for -Christ's sake. Amen= 



THE EUITOR. 



TO ITHE READER, 



CHRISTIAN READER, I find in this latter day 
the love of the Lord shining, in some measure, with it?, 
pleasant beams in my heart, warming my affections, en- 
flaming my soul, not only to give a spiritual echo in soul 
duty to so great a lover as my Saviour is, whose trans- 
cendent love passeth knowledge, Eph. iii. 19. but also 
to love and wish well to all Sion's heaven-born children, 
I find in this day many poor souls tossed to and fro, rea- 
dy to b^. carried away with every wind of doctrine, by 
the slights of men, and cunning craftiness, whereby they 
lie in wait to deceive, Eph. iv. 14. and that there are so 
many foundations to build upon that are false, upon 
which much labour is spent in vain, that men are not 
speaking the truth in love ; neither are they growing up 
into him in all things, who is the head even Christ, ver» 
15. There cannot be a growing into Christ without an 
union to him : and without an union to him, all that we 
do is cursed. 

Thou wilt find, gentle reader, in this ensuing little trea- 
tise, if the Lord is pleased to bless the reading of it un- 
to thee, as a still voice behind thee, saying, u This is the 
way, walk in it, that thou turn not to the right hand nor 
to the left," for the way into that pleasant path of soul 
justification before God, is in and through the righteous- 
ness of Jesus Christ, for all our self-righteousness is as 
filthy rags ; surely shall one say, M In the Lord shall all 
the seed of Israel be justified and shall glory," Isa. xiv. 
24, 25. It is only the dying of that just One, for us un- 
just ones, must bring us to God. He that knew no sin, 
was made sin for us, that we, who were nothing but sin, 
might be made the righteousness of God in him, 2 Cor. 

•v c >*\ 
V • «lt 



TO THE READER 



3 



Christian Reader, let all that is of old Adam in thee 
fall down at the feet of Christ. He only must have the 
pre-eminence. All the vessels of this new spiritual, 
new covenant temple, from the cups to the flaggons, 
must be all hung upon Christ* He is to bear the glory. 
He only is worthy : for he is to build the temple of the 
Lord. To him belongs the glory. He, by his Father's 
appointment, is the foundation-stone, corner-stone, and 
is the top-stone. He is the Father's fulness of grace and 
glory. Whatever thy wants be, thou mayest come to 
him ; there is balsam enough in him, fit for cure. 

Reader^ the good Lord help thee to experience this 
ensuing word of advice, that it may be made of God un- 
to thee like honey, sweet to thy soul, and health to thy 
bones, and my soul shall rejoice with thee. Thy brother 
in the faith and fellowship of the gospeh 



T. W 



A 



CHOICE DROP OF HONEY 

FROM THE 

ROCK CHRIST. 



A WORD of advice to my own heart and 
thine — Thou art a professor, and partakest of all 
ordinances. Thou dost well ; they are glorious 
privileges : bat if thou hast not the blood of Christ 
at the root of thy profession, it will wither, and 
prove but painted pageantry to go to hell in. 

If thou retain guilt, self- righteousness, under it* 
those vipers will eat out all the vitals of it at length. 
Try and examine with greatest strictness every 
day, what bottom thy profession and hope of glo- 
ry is built upon, whether it was laid by the hand 
of Christ ; if not, it will never be able to endure 
the storm. that must come against it. Satan will 
throw it all down, and great will be the fall there- 
of. Matt. vii. 27. 

Glorious Professor, thou shalt be winnow- 
ed. Every vein of thy profession will be tried to 
purpose. It is terrible to have it all come tumb- 
ling down, and to find nothing but it to bottom 
"upon. 

Soaring Professor, see to thy waxen wings 
betimes, which will melt with the heat of tempta- 
tion. What a misery is it, to trude much, and 
hreak at length, and hav no stock, no foundation 
kid for eternity, in thy soul ! 

Gifted Professor, look there be not a worm 

y 2 



254 



A Choice Drop of Honey 



at the root that will spoil all thy fine gourd, and 
make it die about thee in a day of scorchings. 
Look over thy soul daily, and ask, where is the 
blood of Christ to be seen upon my soul ? What 
righteousness is it that I stand upon to be saved ? 
Have I got off all my self-righteousness • Many 
eminent professors have come at length to cry out, 
in the sight of the ruin of all their duties, M Un- 
done, undone to all eternity !" 

Consider the greatest sins may be hid under the 
greatest duties, and the greatest terrors. See the 
wound that sin hath made in thy soul be perfectly 
cured by the blood of Christ ; not skimmed over 
with duties, humblings, enlargements, &c. Ap- 
ply what thou wilt besides the blood of Christ, it 
will poison the sore. Thou wilt find that sin was 
never mortified truly ; thou hast not seen Christ 
bleeding for thee upon the cross. Nothing can 
kill it, but the beholding of Christ's righteousness. 

Nature can afford no balsam fit for soul cure. 
Healing from duty, and not from Christ, is the 
most desperate disease. Poor ragged nature, with 
all its highest improvements, can never spin a gar- 
ment fine enough (without spot) to cover the soul's 
nakedness. Nothing can fit the soul for that use 
but Christ's perfect righteousness. 

Whatsoever is of nature's spinning must be all 
unravelled before the righteousness of Christ can 
be put on. Whatsoever is of nature's putting on, 
Satan will come and plunder every rag away, and 
leave the soul naked and open to the wrath of God. 
Ail that nature can do, will never make up the 
least drachm of grace that can mortify sin, or look 
Christ in the face one day. 

Thou art a professor, goest on hearing, pray- 



from the Rock Christ. 



255 



ing, and receiving, yet miserable mayest thou be. 
Look about thee ; didst thou ever yet see Christ 
to this day, in distinction from all other excellen- 
cies and righteousnesses in the world, and all of 
them falling before the majesty of his love and 
grace, Isa. ii. 17. 

If thou hast seen Christ truly, thou hast seen 
pure grace, pure righteousness in him every way 
infinite, far exceeding all sin and misery. If thou 
hast seen Christ, thou canst trample upon all the 
righteousness of men and angels, so as to bring 
thee into acceptation with God. If thou hast seen 
Christ, thou wouldest not do a duty without him 
for ten thousand worlds, 1 Cor. ii. 2. If ever 
thou sawest Christ, thou sawest him a rock high- 
er than self-righteousness, Satan and sin ; Psalm 
lxi. 2. and this rock doth follow thee. 1 Cor. x. 
4. And there will be continual dropping of hon- 
ey and grace out of that rock to satisfy thee, PsaL 
Ixxxi. 16. Examine, if ever thou hast beheld 
Christ as the only begotten of the Father, full of 
grace and truth, John i. 16, 17. Be sure thou 
art come to Christ, that thou standest upon the^ 
Rock of ages, hast answered to his call to thy soul, 
hast closed with him for justification. 

Men talk bravely of believing whilst whole and 
sound ; few know it. Christ is the mystery of 
the scripture ; grace the mystery of Christ. Be- 
lieving is the most wonderful thing in the world. 
Put any thing of thine own to it, and thou spoi- 
lest it. Christ will not so much as look at it for 
believing. When thou believest and comest to 
Christ, thou must leave behind thee thine own 
righteousness, and bring nothing but thy sin, (O 
thftt is hard !) leave behind all thy holiness, sane- 



256 A Choke Drop of Honey 

tification, duties* humblings, 8ce. and bring no- 
thing/but thy wants and miseries, else Christ is not 
fit for thee, nor thou for Christ. Christ will be a 
pare Redeemer and Mediator, and thou must be 
an undone sinner, or Christ and thou will never 
agree. It is the hardest thing in the world to take 
Christ alone for righteousness ; that is, to acknow- 
ledge him Christ. Join any thing to him of thine 
own and thou un-Chri-st's him. 

Whatever comes in when thou goest to God 
for acceptation, besides Christ, call it anti-Christ; 
bid it begone ; make only Christ's righteousness 
triumphant. All besides that is Babylon, which 
must fall, if Christ stand, and thou shalt rejoice in 
the day of the fall thereof, Isa. i. 10, 11, 12. 
Christ alone did tread the wine-press, and there 
was none with him, Isa, lxiii. 3. If thou join any 
thing to Christ, Christ will trample upon it in fu* 
ry and anger, and stain his raiment with the blood 
thereof. Thou thinkest it easy to believe. Was 
ever thy faith tried with an hour of temptation* 
and a thorough sight of sin ? Was it ever put to 
grapple with Satan, and the wrath of God lying 
upon the conscience, when thou wast in the mouth 
of hell and the grave ; then did God shew thee 
Christ a ransom, a righteousness, ? then 
couldst thou say, " Oh ! 1 see grace enough in 
Christ. " Thou mayest say that which is the great- 
est word in the world, u Thou believesi," Un- 
tried faith is uncertain faith. 

To believing there must go a clear conviction 
of sin, and the merits of the blood of Christ, and 
of Christ's willingness to save upon this considera- 
tion, merely, that thou art a sinner : things ail hard- 
er than to , make a world. All the power in ua~ 



from the Rock Christ. 



ture cannot get up so high in a storm of sin and 
guilt as really to believe there is any grace, any 
willingness in Christ to save. When Satan charg- 
eth sin upon the conscience, then for the soul to 
charge it upon Christ that is gospel-like ; that is 
to make him Christ. He serves for that use. To 
accept of Christ's righteousness alone, his blood 
alone for salvation, that is the sum of the gospeL 
When the soul in all duties and distresses can say, 
46 Nothing but Christ, Christ alone for righteous- 
ness, justification, sanctification, redemption ; 1 
Cor. i. 30. not humblings, not duties, not graces," 
fcfc. that soul hath got above the reach of the bil- 
lows. 

All temptations, Satan's advantages, and our 
complainings are laid in self-righteousness, and 
self-excellency. God pursueth these, by setting 
Sat^n upon thee, as Laban did Jacob for his ima- 
ges. These must be torn from thee, be as unwill- 
ing as thou wilt. These hinder Christ from com- 
ing in, and till Christ come in, guilt will not out; 
and where guilt is, there is hardness of heart : and 
therefore much guilt argues very little, if any thing 
of Christ. 

When guilt is raised up, take heed of getting 
it allayed any way but by Christ's blood : that 
will tend to hardening. Make Christ thy peace, 
Eph. ii. 14. not thy duties, thy tears, fcfc Christ 
thy righteousness, not thy graces, &c. Thou may- 
est destroy Christ by duties as well as by sins. 
Look at Christ, and do as much as thou wilt. 
Stand with all thy weight upon Christ's righteous- 
ness. Take heed of having one foot on thy own 
righteousness, another on Christ's. Till Christ 
come and sit on high upon a throne of grace in the 



:2SB A Choice Drop of Honexj 

conscience, there is nothing bat guilt, terrors, se~ 
cret suspicions, the soul hanging, between hope 
and fear, which is an ungodpel-lik-e state. 

He that fears to* see sin's utmost vileness, the 
utmost hell of his own heart? he suspects the me- 
rits of Christ. Be thou ever such a great sinner, 
1 John ii. 1. try Christ to make him thy advocate, 
and thou shalt find him Jesus Christ the righteous* 
In all doubtings, fears, storms of conscience, look 
at-Christ continually, do not argue it with Satan, 
he desires no better ; bid him go to Christ, and 
he will answer him. It is his office to be our ad- 
vocate, 1 John ii. 1. His office to answer law as 
our surety, Heb. vii. 22. His office to anfcwdr 
justice as our mediator, Gal. iii. 20. 1 Tim. ii. 
5. And he is sworn to that office, Heb. vii. 20, 
21. Put Christ upon it. If thou wilt do any 
thing thyself as to satisfaction for sin, thou renoun- 
cest Christ the righteous, who was mz&z sin fdr 
thee, 2 Cor. v. 21. 

Satan may -allege --and'-fe&TOpt scripture, but he 
cannot answer scmpture. It is Christ's word of 
mighty authority;; Christ foiled Satan with it, 
Matt. iv. 10. In all the scripture there is not an 
ill word against a poor sinner, stripped of self, 
righteousness : Nay, it plainly points out this man 
to be the subject of the grace of the gospel, and 
none else. Believe but Christ's willingness, and 
that will make thee willing. If thou findest thou 
canst not believe, remember it is Christ's work to 
make thee believe. Put him upon it ; he works 
to will and do of his good pleasure, Phil. ii. 13. 
* Thou complainest much of thyself. Doth thy 
sin make thee look more at Christ, less at thyself ? 
That is right, else complaining is but hypocrisy* 



from the Rock Christ, 



259 



To be looking at duties, graces, enlargements, 
when thou shouldest be looking at Christ, that is 
pitiful. Looking at them will make thee proud; 
looking at Christ's grace will but make thee hum- 
ble. By grace you are saved, Eph. ii. 5. In all 
thy temptations be not discouraged, James jL 2. 
Those surges may be (not to break thee, but) to 
heave thee off thyself upon the Rock Christ. 

Thou mayest be brought low, even to the brink 
of hell, ready to tumble in, thou canst not be 
brought lower than the belly of hell. Many saints 
have been there even dowsed in hell ; yet then 
thou mayest cry ; there thou mayest look toward 
the holy temple, Jonah ii. 4. Into that temple 
none might enter but purified ones, and with an 
offering too, Acts xxi. 26. But now Christ is our 
temple, sacrifice, altar, high-priest, to whom none 
must come but sinners, and that without any of- 
fering but his own blood once offered, Heb. vii. 

27. & foLag odit n n vXl 

Remember all the patterns of grace that are in 
heaven. Thou thinkest, O what a monument of 
grace wouldestthou be ! there are many thousands 
as rich monuments as thou canst be. The great- 
est sinner did never pass the grace of Christ. Do 
not despair. Hope still. When the clouds are 
blackest, even then look towards Christ, the stand- 
iug pillar of the Father's love and grace, set up in 
leaven for all sinners to gaze upon continually. 
Whatsoever Satan or conscience say, do not con- 
clude against thyself. Christ shall have the last 
word. He is judge of quick and dead, and must 
pronounce the final sentence. His blood speaks 
reconciliation, Col. i. 20. cleansing, 1 John i. 7. 
purchase, Acts y& 28. redemption, 1 Pet, i. 19, 



260 ' A Choice Drop of Honey 

purging, Heb. ix. 13, 14. remission, ver. 22, lib* 
erty, Heb. x. 19. justification, Rom. v. 9 nigh- 
ness to God, Eph. ii. 13. Not a drop of this 
blood shall be lost. Stand and hearken what God 
will say, for he will speak peace to his people, that 
they return no more to folly, Psalm Ixxxv. 8. He 
speaks grace, mercy, and peace, 2 Tim-i. 2. That 
is the language of the Father and of Christ. Wait 
for Christ's appearing as the morning- star, Rev. 
xxii. 16. He shall come as certainly as the morn- 
ing, as refreshing as the rain, Hos. vi. 3. 

The sun may as well be hindered from rising as 
Christ the Sun of righteousness, Mai. iv. 2. Look 
not a moment off Christ. Look not upon sin, but 
look upon Christ first. When thou mournest for 
sin, if thou dost not see Christ then, away with it, 
Zach. xii. 10. In every duty look at Christ, be- 
fore duty, to pardon ; in duty, to assist ; after du- 
ty, to accept. Without this, it is but carnal, care- 
less duty. Do not legalize the gospel, as if part 
did remain for thee to do and suffer, and Christ 
were but half a Mediator ; and thou must bear part 
of thy own sin, and make part satisfaction. Let 
sin break thy heart, but not thy hope in the gospel. 

Look more at justification than sanctification: 
In the highest commands consider Christ, not as 
an exaetor to require ; but a debtor, an underta- 
ker, to work. If thou hast looked at workings, 
duties, qualifications, &c. more than at the merits 
of Christ, it will cost thee dear. No wonder thou 
goest complaining ; graces may be evidences, the 
merits of Christ alone, (without them) must be 
the foundation of thy hope to bottom on. Christ 
onl} can be the hope of glory, Col. i. 27. 

When we come to God, we must bring nothing 



from the Rock C'hris-k 



261 



but Christ with us. Any ingredients or any pre- 
vious qualifications of our own, will poison and- 
corrupt faiih. He that builds upon duties, gra- 
ces, &c knows not the merits of Christ. This 
makes believing so hard, so far above nature. If 
thou believest, thou must every day renounce, as 
dung and dross, Phil. iii. 7, 8. thy .privileges, thy 
obedience, thy baptism, thy sanctification, thy du- 
ties, thy graces, thy tears, thy meltings, thy humb- 
lings, and nothing but Christ must be held up. 
Every day thy workings, thy self-sufficiency must 
be destroyed. Thou must take all out of God's 
hand. Christ is the gift of God, John iv. 10. 
faith is the gift of God, Eph. ii. 8. Pardon a 
free gift, Isa. xlv. 22. Ah, how nature storms^ 
frets, rageth at this, that all is of gift, and it can 
purchase nothing with its actings, and tears, and 
duties, that all workings are excluded, and of no 
value in heaven. 

If nature had been to contrive the way of salva- 
tion, it would have rather put it into the hands of 
saints or angels, to sell it, than of Christ who gives 
freely, whom therefore it suspects ; it would have 
set up a way to purchase by doing, therefore it 
abominates the merits of Christ, as the most de- 
structive thing to it. Nature would do any thing 
to be saved, rather than to go to Christ, or close 
with Christ. Christ will have nothing, the soul 
would force somewhat of its own upon Christ. 
Herein is that great controversy, Consider, didst 
thou ever yet see the merits of Christ, and the in- 
finite satisfaction made by his death ? Didst thou 
see this when the burthen of sin and the wrath of 
God lay heavy on thy conscience ? That is grace. 
The greatness of Christ's merit is not known but 

& 



262 



A Choice Drop of Honey 



to a poor soul in the greatest distress. SHglit coh- 
f ictions will but have slight low prizings of Christ's 
blood and merits. 

Despairing sinner !* Thou look est on thy right 
hand and on thy left, saying, il Who will shew us 
any good X* Thou art tumbling over all thy duties 
and professions to patch up a righteousness to save 
thee. Look at Christ now ; look to him and be 
saved, all the ends of the earth, Isaiah xTv. 22. 
There is none else. He is a Saviour, and there is 
none beside him, ver. 21. Look any where else, 
and thou art undone. God will look at nothing 
but Christ, and thou must look at nothing else. 
Christ is lifted up on high, as the brazen serpent 
in the wilderness, that sinners at the ends of the 
earth, at the greatest distance may see him, and 
look towards him. The least sight of him will be 
saving, the least touch healing to thee. And God 
intends thou shouldest look on him, for he hath 
set him upon a high throne of glory, in the open 
view of all poor sinners who desire him. Thou 
hast infinite reason to look on him, no reason at all 
to look off him ; for he is meek and lowly of heart, 
Matt. xi. 29. He will do that himself which he 
requires of his creature, viz, tear with infirmities, 
Horn. xv. 21. Not pleasing himself; not stand- 
ing upon points of law, ver. 2. He will restore 
with the spirit of meekness, Gal. vi. 1. and bear 
thy burthens, ver. 2. He will forgive not only 
till seven times, but seventy times seven, Matt, 
xviii. 21, 22. It put the faith of the apostle to it 
to believe this, Luke xvii. 4, 5. because we are 
hard to forgive, we think Christ is hard. 

We see sin great : we think Christ doth so, and 
measure infinite loye with our own linfe, infinite 



from the Rock Christ. 



263 



merits with our sins, which is the greatest pride 
and blasphemy, Psalm ciii. 11, 12. Isa. xl. 15. 
Hear what he saith, " I have found a ransom/'. 
Job xxxiii. 24. " In him 1 am well pleased, Matt, 
iii. 17. God, will have nothing else. Nothing, 
else will do thee good, or satisfy conscience, bat 
Christ, who satisfied the Father. God doth all up- 
on the account of Christ. Thy deserts are hell, 
>vrath, rejection : Christ's deserts are life, pardon, 
and acceptation. He will not only shew thee the 
one, but, he will give thee the other. It is Christ's 
own glory and happiness to pardon. Consider, 
whilst Christ was upon the earth, he was more 
among publicans and sinners than among scribes 
?sid Pharisees* his professed adversaries ; for they 
were self-righteous ones. It is not as thou imagin- 
es!, that his state in glory makes him neglectful, 
scornful to poor sinners : no ; he hath the same 
heart now in heaven. He is God, and changeth 
not. " He is the Lamb of God that taketh away 
the sins of the world," John i. 29. He went 
through all thy temptations, dejections, sorrows, 
desertions, rejections, Matt. iv. 3 — 12. Mark xv. 
24. Lukexxii. 4. Matt. xxvi. 38. and hath drunk 
the bitterest of the cup, and left the sweet ; the 
condemnation is out. Christ drank up all the Fa- 
ther's wrath at one draught ; and nothing but sal- 
vation is left for thee. Thou sayest thou canst 
not believe, thou canst not repent. Fitter for 
Christ if thou hast nothing but sin and misery. 
Go to Christ with all thy impenitency and unbe- 
lief, to get faith and repentance from him ; that is 
glorious. Tell Christ, " Lord, I have brought no 
righteousness, no grace to be accepted in or justi- 
fied by : I am come for thine, and must have it," 



264 



A Choice Drop of Honey 



We would be bringing to Christ, and that must 
not be. Not a penny of nature's highest improve- 
ments will pass in heaven. Grace will not stand 
with works, Tit. iii. 5. Rom. xi. 6. That is a 
terrible point to nature, which cannot think of be- 
ing stripped of all, not having a rag of duty or righ- 
teousness left to look at. Self-righteousness, self- 
sufficiency, are the darlings of nature, which she 
preserves as her life. That makes Christ seem 
ugly to nature. Nature cannot desire him. He 
is just directly opposite to all nature's glorious in- 
terests. Let nature but make a gospel, and it 
'vouid make it quite contrary to Christ : it would 
be to the just, the innocent, the holy, &c. Christ 
made the gospel for thee ; that is for needy sinners, 
the ungodly, the unrighteous, the accursed. Na- 
ture cannot endure to think the gospel is only for 
sinners ; it will rather choose to despair than to go 
to Christ upon such terrible terms. When na- 
ture is but put to it by guilt or wrath, it will go 
to its old haunts of self-righteousness, self-good- 
ness^ &c. An infinite power must cast down 
these strong holds. None but the self-justiciary 
stands excluded out of the gospel. Christ will 
look at the most abominable sinner before him, 
because to such an one Christ cannot be made 
justification ; he is no sinner. To say in compli- 
ment, " I am a sinner," is easy ; but to pray with 
the publican indeed, i( Lord be merciful to me a 
sinner," is the hardest prayer in the world. It is 
easy to say, " I believe in Christ ;" but to see 
Christ full of grace and truth, of whose fulness 
thou mayest receive grace for grace ; that is faith 
indeed, it is easy to profess Christ with the mouth; 
but to confess him with the heart, as Peter, " to 



from the Rock Christ. 265 

be the Christ, the Son of the living God, the alone 
Mediator," that is above flesh and blood. Many 
call Christ, Saviour ; few know him so. To see 
grace, salvation in Christ is the greatest sight in 
the world. None can do that but at the same 
time they shall see that glory and salvation to be 
theirs. Sights will cause applications. I may be 
ashamed to think in the midst of so much profes- 
sion, that I have known little of the blood of Christ, 
which is the main thing of the gospel. A Christ- 
less formal profession, will be the blackest sight, 
next to hell, that can be. Thou mayest have ma- 
ny good things, and yet one thing may be want- 
ing, that may make thee go away sorrowful from. 
Christ. Thou hast never sold all, thou hast nev- 
er parted with 1\11 thine own righteousness, &c, 
Thou mayest be high in duty, and yet a perfect 
enemy and. adversary to Christ, in every prayer, 
in every ordinance. Labour after sanctification 
to thy utmost ; but make not a Christ of it to save 
thee ; if so, it must come down one way or other* 
Christ's infinite satisfaction, not thy sanctification, 
must be thy justification before God. When the 
Lord shall appear terrible out of his holy place, 
fire shall consume that as hay and stubble. This 
will be sound religion, " Only bottom all upon 
the everlasting mountains of God's love and grace 
in Christ, to live continually in the sight of Christ's 
infinite righteousness and merits, they &re sancti- 
fying, without them the heart is carnal ; and in 
those sights to ' see the full vileness yet littleness 
of sin,' and to see all pardoned ; in those sights to 
pray, hear, kc> seeing thy polluted self and all thy 
weak performances accepted continually ; m those 
sights to trample upon all thy self- glories, righ- 



266 



A Choice Drop of Honey 



tcousness, privileges, as abominable, and be found 
continually in the righteousness of Christ only, 
rejoicing in the ruins of thy own righteousness, 
the spoiling of all thy own excellencies, that Christ 
alone, as Mediator, may be exalted in his throne, 
mourning over all thy duties, how glorious soever, 
that thou hast not performed in the sight and sense 
of Christ's love." Without the blood of Christ 
on the conscience, all is dead service, Hebrews 
ix. 14. 

That opinion of free will (so cried up) will be 
easily confuted (as it is by scripture) in the heart, 
which hath had any spiritual dealing with Jesus 
Christ, as to the application of his merits, and sub- 
jection to his righteousness. Christ is every way 
too magnificent a person for poor nature to close 
withal, or to apprehend. Christ is so infinitely 
holy, nature durst never look at him ; so infinite- 
ly goojj, nature can never believe him to be such, 
when it lies under full sight of sin. Christ is too 
high and glorious for nature so much as to touchy 
There must be a divine nature first put into the 
soul, to make it lay fiold on him, he lies so infi- 
nitely beyond the sight or reach of nature. 

That Christ w hich natural free will can appre- 
hend, is but a natural -'Christ of a man's own ma- 
king, not the Father's Christ, nor Jesus „the Son 
of the living God, to whom none can come with- 
out the Father's drawing, John vi. 46. Finally, 
search the scriptures daily, as mines of gold, where- 
in the heart of Christ is laid open. Watch against 
constitutional sins, see them in their vileness, and 
tthey shall never break out into act. Keep always 
an humble, empty, broken frame of heart, sensi- 
ble -of any spiritual fmiscarriage. observant of all 



from the Reck Christ. 



267 



inward workings, fit for the highest communica- 
tions. Keep not guilt in the conscience, but ap- 
ply the blood of Christ immediately. God charg- 
eth sin and guilt upon thee to make thee look to 
Christ, the brazen serpent. 

Judge not Christ's love by providences, but by 
promises. Bless God for shaking off false foun- 
dations. For any way whereby he keeps the soul 
awakened and looking after Christ : better sickness- 
es and temptations, than security and slightness. 

A slighting spirit will turn a profane spirit, and 
will sin and pray too. Slightness is the bane of 
profession ; if it be not rooted out of the heart, by 
constant and serious dealings with, and beholdings 
of Christ in duties, it will grow more strong and 
more deadly, by being under church-ordinances. 
Measure not thy graces by others' attainments, but 
by scripture trkus. Be serious, exact in duty, 
having the weight of it upon the heart ; but be as 
much afraid of taking comfort from duties as from 
sins. Comfort from any hand but Christ's is dead- 
ly. Be much in prayer, or you will never keep 
up much communion with God. As you are in 
closet prayer, so you will be in all other ordinan- 
ces. 

Reckon not duties by high expressions, but by 
low frames, and the beholdings of Christ. Trem- 
ble at duties and gifts. It was the saying of a 
great saint, ;< He was more afraid of his duties than 
of his sins the one often made him proud, the 
other always made him humble. Treasure up 
manifestations of Christ's love, they make the heart 
low for Christ, too high for sin. Slight not the 
lowest^ meanest evidence of grace ; God may put 
thee .to make use of the lowest as thou thinkest; 



268 



A Choice Drop of Honey- 



even that may be worth a thousand worlds to thee, 
I John iii. 14. 

Be true to truth, but not turbulent and scorn- 
ful. Restore such as are fallen ; help them up 
again with all the bowels of Christ. Set the bro- 
ken disjointed bones with the grace of the gospel. 
High Professor ! despise not weak saints ; thou 
mayest come to wish to be in the condition of the 
meanest of them. Be faithful to others' infirmities, 
but sensible of thy own. Visit sick beds and de- 
serted souls much ; they are excellent scholars in 
experience. 

Abide in your calling. Be dutiful to all rela- 
tions as to the Lord. Be content with little of the 
world 5 little will serve. Think very little of the 
earthy because unworthy the least. Think much 
of heaven, not little, because Christ is so rich and 
free. Think every one better than thyself, and 
carry ever self-loathing about thee, as one fit to be 
trampled upon by all saints. See the vanity of 
the world and the consumption that is upon all 
things ; and love nothing but Christ. Mourn to 
see so little of Christ in the world ; so few need- 
ing him ; trifles please them better. To a secure 
soul Christ is but a fable, the scriptures but a sto- 
ry. Mourn to think how many are under bap- 
tism and -church order, who are not under grace, 
looking much after duty, obedience, little after 
Christ, little versed in grace. Prepare for the 
cross ; welcome it ; bear it triumphantly like 
Christ's cross, whether scoffs, mockings, jeers, 
contempt, imprisonments* &c. but see it be.Christ's 
cross, not thine own. 

Sin will hinder from glorying in the cross of* 
Christ* Omitting little truths against light; may 



from the Hock. Christ* 



breed hell in the conscience, as well as commit- 
ting the greatest sins against light. If thou hast 
been taken out of the belly of hell into Christ's 
bosom, and made to sit among princes in the house- 
hold of God, Oh ! how shouldest thou live as a 
pattern of mercy ! Redeemed restored soul ! what 
infinite sums dost thou owe Christ. With what 
singular frames shouldest thou walk and do every 
duty ! On sabbaths what praising days, singing of 
hallelujahs, should they be to thee ! church-fel- 
lowship, what a heaven, a being with Christ, and 
angels and saints' communion ? What a drowning 
the soul in eternal love as a burial with Christ, 
dying to all things besides him ! Every time thou 
thinkest of Christ, be astonished, and wonder ; and 
when thou seest sin, look at Christ's grace that 
did pardon it ; and when thou art proud, look at 
Christ's grace, that shall humble and strike thee 
down in the dust. 

Remember Christ's time of love when thou wast 
naked, Ezek. xvi. 8, 9. and then he chose thee. 
Canst thou ever have a proud thought ? Remem- 
ber whose arms supported thee from sinking, and 
delivered thee from the lowest hell, Psalm lxxxvi. 
13. and shout in the ears of angels and men, Psalm 
cxlviii. and for ever sing praise, praise ; grace, 
grace. Daily repent and pray, and walk in the 
sight of grace, as one that hath the anointings of 
grace upon thee. Remember thy sins, Christ's 
pardonings : thy deserts, Christ's merits ; thy 
weakness, Christ's strength ; thy pride, Christ's 
humility ; thy many infirmities, Christ's restor- 
ings ; thy guilts, Christ's new applications of his 
blood ; thy failings, Christ's raisings up ; thy 
wants, Christ's fullness ; thy temptations, Christ's 
tenderness : thy vileness, Christ's righteousness, 



270 



A Choice Drop of Honey 



Blessed soul! whom Christ shall find not having 
on his own righteousness, Phil. iii. 9. but having 
his robes washed and made white in the blood of 
the Lamb, Rev. vii. 14. 

Woeful miserable Professor ! that hath not the 
gospel within- rest not in church trials ; thou may- 
est pass that and be cast away in Christ's day of 
trial ; thou mayest come to baptism and never 
come to JESUS, and the blood of sprinkling, Heb. 
xii. 24. Whatever workings, or attainments fall 
short of Christ's blood, merits, righteousness, 
(the main object of the gospel) fall also short of 
the gospel, and leave the soul in a condition of 
doubtings and questionings, and doubtings (if not 
looked unto betimes) will turn to a slightness of 
spirit, one of the most dangerous frames. 

Trifle not with ordinances. Be much in medi- 
tation and prayer. Wait diligently upon all hear- 
ing opportunities* We have need of doctrine, re- 
proof, exhortation, consolation, as the tender herbs 
and the grass have of the rain, the dew, the small 
rain, and the showers, Deut. xxxii. 2. Do all 
thou doest as soul- work, as unto Christ, Zach. vii. 
5, 6. as immediately dealing with Christ Jesus ; 
as if he were looking on thee, and thou on him, 
and fetch all thy strength from him. 

Observe what holy motions you find in your 
soul to duties. Prize the least good thought thou 
hast of Christ, the least good word thou speakest 
of him sincerely from the heart. Rich mercy ! 
O bless God for it ! Observe, if every day you 
have the Day-spring from on high, with his morn- 
ing dews of mourning for sin, constantly visiting 
thee, Luke u 17. Have you the brightest Morn- 



from the Kock Christ. 



271 



itfg-star, with fresh influences of grace and peace, 
constantly arising, Rev. xxii. 16. and Christ sweet- 
ly greeting the soul in all duties ! What duty 
makes not more spiritual, will make more carnal ; 
— what doth not quicken and humble, will deaden 
and harden, 

Judas may have the sop, the outward privilege 
of baptism, supper, church-fellowship. &c. but 
John leaned on Christ's bosom, John xiii. 23. that 
is the gospel ordinance posture, in which we should 
pray, and hear, and perform all duties. Nothing 
but lying in that bosom will dissolve hardness of 
heart, and make thee to mourn kindly for sin, and 
cure slightingness and ordinariness of spirit, that 
gangrene in profession : that will humble indeed, 
and make the soul cordial to Christ, and sin vile 
to the soul ; yea transform the ugliest piece of hell 
into the glory of Christ. Never think thou art 
right, as thou shouldest be, a christian of any at- 
tainment, until thou come to this always to see 
and feel thyself lying in the bosom of Christ, who 
is in the bosom of the Father, John i. 18. Come 
and move the Father for sights of Christ, and you 
shall be sure to speed ; you can come with no re- 
quest that pleaseth him better. He gave him out 
of his own bosom for that very end, to be held up 
before the eves of all sinners, as the everlasting: 
monument of his Father's love. 

Looking at the natural sun weakeneth the eye, 
The more you look at Christ, the Sun of righteous- 
ness, the stronger and clearer will the eye of faith 
be. Look but at Christ, you will love him, and 
live on him. Think on him continually. Keep 
the eye constantly upon Christ's blood, or every 
blast of temptation will shake you. — -IF you will 



A Choice Drop of Honey 



see sin's sinfulness, to loath it, and mourn, do not 
stand looking upon sin, but look upon Christ first, 
as suffering and satisfying. If you would see your 
graces, your sanctifications, do not stand gazing 
upon them, but look at Christ's righteousness in 
the first place, (see the Son, and you see all,) look 
at your graces in the second place. 

When you act faith, what you first look at, that 
you expect settlement from, and make it the bot- 
tom of your hope. — Go to Christ in sight of your 
sin and misery, not of thy grace and holiness.— 
Have nothing to do with thy graces and sanctifi- 
cations, they will but vail Christ till thou hast seen 
Christ first. He that looks upon Christ through 
his graces, is like one that sees the sun in water, 
which moveth and moves as the water doth. Look 
upon Christ only shining in the firmament of the 
Father's love and grace ; you will not see him but 
in his own glory, which is unspeakable. — Pride 
and unbelief will put you upon seeing somewhat 
In yourself first ; but faith will have to do with 
none but Christ, who is inexpressibly glorious and 
must swallow up thy sanctification as well as thy 
sin ; for God made him both for us, and we must 
make him both, 1 Cor. i. 30. 2 Cor. v. 21. He 
that sets up his sanctification to look at, to com- 
fort him, he sets up the greatest idol, which must 
strengthen his doubts and fears. Do but look off 
Christ? and presently, like Peter, you sink iti 
doubts. 

A christian never wants comfort, but bv break- 
ing the order and method of the gospel, looking 
on his own self, looking off Christ's perfect righ- 
teousness, which is to choose rather to live by can- 
dle-light than hy the light of the sun. The hon* 



from the Rock Christ* 



ey that you suck from your own righteousness 
will turn into perfect gall , and the light that you 
take from that to walk in, will turn into black 
night upon the soul. Satan is tempting thee, by 
putting thee to plod about thy own grace, to get 
comfort from that ; then the Father comes and 
points thee to Christ's grace, as rich and glorious, 
infinitely pleasing him, and biddeth thee study 
Christ's righteousness ; and his biddings are en- 
ablings ; that is a blessed motion, a sweet whisper- 
ing, checking thy unbelief. Follow the least hint 
close with much prayer ; prize it as an invaluable 
jewel ; it is an earnest of more to come. Again, 

If you would pray, and cannot, and so are dis- 
couraged, see Christ praying for you, using his 
interest with the Father for you. What can you 
want? John xiv. 27. xvii. If you be troubled, 
see Christ your peace, Eph. ii. 14. leaving you 
peace when he went up to heaven, again and again 
charging you not to be troubled, no not En the 
least sinfully troubled, so as to obstruct thy com- 
fort or thy believing, John xiv. 1, 27. He is now 
upon the throne, having spoiled upon his cross in 
the lowest state of his humiliation all whatsoever 
can hurt or annoy thee. He hath borne all thy 
sins, sorrows, troubles, temptations, &c. and is 
gone to prepare mansions for thee. 

Thou who hast seen Christ a//, and thyself ab- 
solutely nothing, who makest Christ all thy life, 
and art dead to all righteousness besides ; thou 
art the Christian, one highly beloved, and who 
hast found favour with God, a favourite of heaven. 
Do Christ this one favour for all his love to thee ? 
love all his poor saints and churches, the meanest, 
the weakest, notwithstanding any difference in 



A Choice Drop of Honey 



judgment, they are engraven on the heart as the 
names of the children of Israel on Aaron's breast- 
plate, Exod. xxvi. 21. let them be so on thine. 
" Pray for the peace of Jerusalem ; they shall pros- 
per that love thee," Psalm cxxii, 6. 



TftE CHARACTER 



«F 

THE HYPOCRITE. 



HE is a pretender to those good qualifications, 
©f which he is really destitute ; and a dissembler 
of those vices which he secretly practices. He is 
that in the church, which a knave is in the. state. 
The one is not fit for civil society ; nor the other 
for christian communion. Were he to appear in 
his real colours, men would clap their hands at 
him, and hiss him out of his place. Therefore he 
paints his face, like Jezebel, with the varnish of 
goodly words, of sanctified looks, of actions seem- 
ing benevolent and devout. He prays with great 
fluency of expression ; you would think him an 
angel for fervency and rapture ; but it is only in 
the presence of others. And though his words 
are flaming, his heart is ice. He gives alms in- 
deed, but must always take witnesses upon it. 
He is very punctual in going to church, where he 
seats himself in some remarkable corner, in order 
to attract all eyes upon himself. He seems to be 
all attention and composure : he lifts up his hands 
and eyes in a religious manner, or covers his face, 
or heaves a sigh, or sends forth a groan. O how 
mightily he is impressed with the sermon, if you 
believe his face ; while, in the mean while, he is 
indulging his lusts, and his heart going out after 
his covetousness ! When he fasts, he assumes a 



%7Q 



A Vhoice Drop of Honey 



sorrowful air and a disfigured face ; and is grieved 
for sin as much as the bulrush when it hangs the 
head. When he is in religious company, he talks 
of his experience ; the plagues of his heart ; and 
complains of the great decay of religion in the 
day. He is a most uncharitable censurer of others, 
while he practises far greater villanies himself. 
All his religion, at least the greatest part of it, is 
left behind him in the temple, or in the street ; for 
he neither carries it to his family, nor to his clo- 
set. He is like the rainbow, whose glorious co- 
lours are reflected from a dark vapour, only when 
the sun shines. Notwithstanding his ostentation, 
hehaies the light, and refuses to come into it, ex- 
cept when his mask is on. He cannot endure a 
minister who rakes into his conscience ; nor a 
christian friend who gives him faithful admonition. 
When he is reproved for any miscarriage, he says 
to the reprover, " It is none of your business ; 
meddle with your own matters." Were it not 
for his eager desire of applause from men, and the 
roaring of his own angry conscience, he would bid 
adieu to all the duties of religion, whether private 
or public. His most admired and pompous ser- 
vices can find no acceptance with God ; and his 
most fervent devotions are no more regarded, than 
if they were the howlings of a dog. What is all 
his religion, but like the kiss of Judas, or the bow- 
ing of the knee by the crucifiers of the Lord of 
glory ? He makes God an idol ; and considers the 
creature like a Deity, whom he worships and serves 
more than the Creator. He is like a grave, which 
may be covered by a white sepulchral stone of 
polished marble, and engraven with some lying 
panegyric for an epitaph : but within a ghastly 



from the Rock Christ. 



corpse presents itself to your eye, or noisome 
stench offends the nostril. The longer you grow 
in his acquaintance, your respect for him will less- 
en ; and at length, perhaps, will turn to a just ha- 
tred and aversion. For he is sometimes discern- 
ed and despised by men, but always by God. 



jt a* 



THE CHARACTER 

OF 

A SINCERE CHRISTIAN. 



HE is one who needs not affect to appear in a 
character foreign to himself ; nor to conceal that 
character which really agrees to him. He studies 
to approve himself to God ; and does not value; 
himself upon the applause of men. Fame and re- 
putation is a thing he will not court, but will de- 
serve it. He will not hunt after it, but it will fol- 
low him through deepest shades. His real glory 
is not obvious to any eye, but the penetrating eye 
df God ; who delights in him, approves him, and 
commends him. When he prays, he pours out 
his heart ; when he praises, he makes melody ia 
Ins heart unto the Lord. And his heart is bigger 
than his words. He is not an enemy to public re- 
ligion ; but secret devotion is an essential part of 
his happiness. He not only mourns over those 
sins which himself has committed, as Ahab did; 
but he laments for the sins of others, of which he 
is personally innocent i like Christ, who wept over 
the sins of Jerusalem, though himself knew no sin. 
He indeed regards every the smallest precept of 
the law > but when he tkhes mint, annise, and 
cummin, he neglects not the weightier matters. 
He is not for dividing religion, like the pretended 
mother of the child, who thereby evidenced she 
fcad no interest if* the babe. Though he lias the 



from the Hock Christ. 



2r9 



remainders of sin in him, hypocrisy not excepted-, 
he has not a heart and a heart, nor is he a monster 
with a double mind. His religion is not the ful- 
some compliments of a well-bred gentleman, who 
is your humble servant, glad of your welfare, and 
extremely sorry for your slightest inconvenience ; 
but like the tender affection of an ingenuous friend. 
As the beauty of Absalom surpassed the daubings 
of Jezebel ; so does the holiness of the sincere 
christian excel the painting of the hypocrite. He 
is not like a smoky chimney, with a marble fron- 
tispiece ; nor like a rotten grave with a marble 
monument : but like a mountain replete with pre- 
cious ore, while, perhaps, the surface is barren and 
unsightly. He does not want to bring down the 
word of God to his private inclinations, but is de- 
sirous of bringing his private inclinations to be 
judged by the law and the testimony. He is not 
ashamed to own, that he was once in an error ; nor 
afraid to know the worst about himself ; but, on 
the contrary > it is the language of his heart, i( YVhat 
1 know not, teach thou me/' Though he is far 
from ostentation on the one hand, and prudent 
enough not to blaze abroad his secret fauHs on the 
other ; yet he loves to come into the light ; and 
needs not be ashamed, though all the world were 
a sun. Though he should not, with Balaam, build 
%even altars, and offer up a bullock and a ram on 
every one j but, like Abraham, content himself 
with one altar, and a single victim ; yet is his sa- 
erifice accepted. His turtle-doves, and young pi- 
geons, are no less grateful than thousands of rams. 
Silk and purple, and even goats hair, for the ser- 
vice of the sanctuary, are not despised of the Lord 5 
when his circumstances cannot afford precious 



280 



A Choice Drop of Honey , fcrcv 



stones and gold. His inward groans, his secret 
sighs, are a powerful rhetoric, effectual and fer- 
vent. He puts their tears in a bottle ; and a cup 
of cold water, given to a thirsty disciple, shall not 
lose its reward. His rejoicing is the testimony of 
his conscience, when he hears the scornings of the 
people. Death with all his grisly features, cannot 
stare him out of countenance ; and he needs not 
be afraid in the awful judgment. Though, like 
Josiah, he should die in battle ; yet he comes to 
his grave in peace, 



ox 

CHRISTIAN PRUDENCE. 



THERE is a prudence which is so essential to 
the being of a christian, that it is but another name 
for that faith by which he lives. He that is wise- 
unto salvation ; he that knows thee the only true 
God, and Jesus Christ whom thou hast sent ; he 
that is instructed in the kingdom of heaven, to un- 
derstand the truths he should believe, the duties 
he should practise, and the happiness he should 
pursue; he — he is a prudent man, though he should 
be neither a wise (Economist in matters of this 
world, a plodding statesman, nor a cunning artifi- 
cer. For his God doth instruct him to discretion ; 
and though a fool, in his own and others opinion, 
he errs not in the way of holiness. 

But there is a prudence of a much narrower 
kind ; which, if it be not essential, is highly orna- 
mental to the christian in the whole tenor of his 
life. By this he does not so much avoid immor- 
alities, as improprieties of behaviour; which, tho 5 
they should not make him guilty in the eye of 
God, would, notwithstanding, render him con- 
temptible among men. In him the wisdom of the 
serpent is happily married with the simplicity of 
the dove ; whilst he defends himself from the in- 
juries of the world, without incurring the guilt of 
being himself injurious. 

There is not, perhaps, any one description that 



A Choice Drop of Honrtf 



comprehends more of his real character, than this, 
that f* His heart discerns both time and judgment.' ' 
It is a maxim worthy to drop from the pen of the 
wisest of all men, that " for every thing there is a 
season, and a time for every purpose under hea- 
ven/' ; This excellent precept he well understands, 
as knowing, that let an action be ever so good, if 
it is misplaced and thrown out of its due order, it 
gathers an aukwardness and exposes to contempt. 

He knows when to be serious and when to be 
cheerful — when to be zealous and when to be mo- 
derate — when to be deliberate and when to be has- 
ty — when to be singular and when to be conform- 
ed — when to speak and when to refrain from speak- 
ing — when to reprove and when to commend — 
when to give and when to withhold—and never 
can, with a good grace, become the object of con- 
tempt and derision. 

For by this prudent timeing of every word and 
action, he appears, to every impartial spectator se- 
rious, but not dumpish — cheerful, yet not frothy 
— zealous, yet not fiery — moderate, but not lax — 

deliberate, but not lazy active, but not rash 

« singular, but not nice courteous, but not 

cringing— noble, but not proud frugal, but 

not covetous devout, but not superstitious 

resigned, but not negligent fixed, but 

not dogmatical liberal, but not prodigal. He 

speaks, btut he is not talkative, He keeps silence, 
but he is not sullen. He reproves, but he breaks 
not the head. He commends, but he puffs not 
up. His words are few, but they are as goads, 
and as nails fastened in a sure place. Sometimes 
indeed he may be betrayed into an improper ac^ 
tion, when he trusts too much to his own under- 



from the Rock Chri&t. 



standing, or gives the reins to his unruly passions ; 
than which there are no greater adversaries to pru- 
dence of every kind. But he improves even by 
his blunders, whilst with shame he recollects them, 
and resolves against the like failures in time com- 
Ing. He searches the scriptures, which can give 
even to the young man knowledge and discretion. 
He mortifies his lusts, and moderates his passions. 
He maintains a life of communion with God. 
Therefore shall he guide his affairs with discretion 
iinto the end ; therefore shall he deal prudently ; 
he shall be extolled, and be very high. Good 
men shall rejoice to see none occasion of stumb- 
ling in him : and they that desire occasion, shall 
be ashamed, because it is cut off. Go thou and 
do likewise. 



AN ANSWER 

i 



TO THE *J 

FOLLOWING QUESTION : 

Btrw should tve read the word of God, s* as may be for his glory, ami the 
advantage of our souls ? 



THIS is a question of no small moment. It 
relates to a duty incumbent on all who are favour- 
ed with the word of God : a duty too much ne- 
glected by professing christians, though so pecu- 
liarly calculated to promote our spiritual advan- 
tage, and often made effectual for that purpose. 
The person who sent in the question, appears to 
be in some perplexity how to discharge his duty, 
so as to get some spiritual profit. I will give you 
his own words. 

* I am under some uneasiness concerning the 
word of God. I hope I love to hear it opened ; 
to hear of that glorious Saviour exhibited therein, 
and that satisfaction he has made to justice ; but, 
as to reading it, what coldness do I find in that 
duty ? I sometimes appear to delight in the duty ; 
but if I try to meditate on the word read, how 
sadly do my thoughts wander ! So that it is but 
little that I understand of it. I know not what 
method to take in reading ; whether it would be 
most useful to begin at the beginning, and so go 
regularly on. Besides, there is a great part I know 
not the meaning of. I have often heard of the 
glorious promises there ; but when I meet with 
them ; am afraid to take the comfort of them, lest 



from the Rock Christ* 



285 



I should be deceiving myself with false hopes. I 
have sometimes, before I read the word, put up a 
few petitions, that I might read and meditate on 
it with advantage ; but, alas ! I have so carelessly- 
attended to it, that I have thought at times. I had 
better omit these petitions. In this perplexity 
therefore I should be glad of your directions, and 
of your answer to the above question.' 

In this case you find the experience of many, 
and the question given is of great importance, and 
is worthy of our consideration, as it may be use- 
ful, by a divine blessing, both to our direction and 
quickening. As there are numbers in this gospel 
land who never look into the Bible ^ so many of 
those who read it, do it in such a manner, as to re- 
ceive little or no profit by it. Some read it as a 
task ; others in a careless, customary manner, 
thinking they have done enough if they have but 
gone through a chapter or two, though they have 
hurried through it without consideration, or read 
it when half asleep. If you thus read the word of 
God, you cannot expect any great advantage from 
it ; for when we trifle with God in duties, we pro- 
voke him to withdraw his Spirit, and to withhold 
his blessing. 

a The directions I shall give for the profitable 
reading the scriptures, will be most particularly 
suitable to your closet retirements ; for 1 hope that 
you, who look upon prayer as one part, look upon 
reading as another important part of closet duty. 
Permit me therefore to suggest to you the follow- 
ing directions : 

1. Read the word with prayer. Prayer is one 
of the great means of bringing down the divine 
blessing upon all ordinances and duties to our spi. 

B b 



236 



A Choice Drop of Honey 



ritual edification. It is a means of preparing our 
hearts for other duties, and of enabling us to get 
good from them. It would be well for prayer to 
go before reading. However, if circumstances 
will not permit you to spend some time in this 
duty before you read the word, do not absolutely 
neglect it ; but send up a few petitions to God, 
that he would prepare your heart for the work that 
lies before you ; open your eyes, that you may un- 
derstand the Scriptures ; and accompany reading 
with a divine blessing, that it may answer some 
valuable purpose in your soul, either to enlighten? 
quicken, or comfort, or in some way or other to 
promote your spiritual good. When you consid- 
er these things^ you cannot but see the propriety 
T>f prayer before reading. But especially accom- 
pany reading with prayer. Do not think you have 
done all that is incumbent upon you, when you 
have read the Scripture either in the family or* the 
closet. Pray it over before God. Have you been 
reading any promises of spiritual blessings ? plead 
them with God. Has the chapter been represent- 
ing the odious7iess of sin, its dreadful consequences, 
the falls of God's people, and the salvation of the 
chief of sinners ? Beg that your eyes may be open- 
ed to see the malignity of sin, the wickedness of 
your heart, and that you may be kept from those 
evils, which many have fallen into, and be enabled 
to admire the riches of free grace in the sal vation 
of creatures so unworthy, and in your own in par- 
ticular. Have you been reading of the privileges 
of God's children here, and tlie glory they, shall 
have hereafter ; or have you been taking a view 
of their various duties m their respective relations 
and circumstances in life ; or of their various ex- 



from the Rock Christ 



2ar 



periences, and of the dealings of God with them ? 
Beg that your heart may be suitably affected with 
such representations, that you may be encouraged 
in your christian course, quickened to run ) our 
race, confirmed in your belief of the reality of re- 
ligion, and be enabled to continue, till you receive 
the end of your faith, even your complete and ev- 
erlasting salvation. Has the chapter been repre- 
senting the Mediator, his glorious person, his im- 
portant offices, his amazing love, the triumphs of 
Ins cross, or his qualifications for the great work he 
has undertaken, and therefore his all- sufficiency to 
save ? Be earnest with God, that you may be en- 
abled to lay yourself with this Jesus, may be sprink- 
led with his blood, have a share in all the blessings 
he has purchased, and that his love may ever en- 
dear him to your souls, kindle the sacred fire in 
your breasts, and engage you to walk before him 
in holiness and righteousness all the days of your 
life. Tl\us let reading be accompanied with prayer. 
Remember the scripture is full of important myste- 
ries, which we cannot see the beauty of, unless the 
Spirit opens the eyes of our understandings. Our 
hearts are naturally full of prejudices against the 
glorious contents of scripture, and therefore we 
want the Spirit to remove these, and to give us a 
true relish for the great truths of revelation ; and 
impress them powerfully upon our minds to our 
salvation. They that neglect prayer, and depend 
upon their own judgment and skill to guide them 
in matters of everlasting moment, have no reason 
to expect the Spirit's teachings, and are therefore 
liable to fall into every error, even those that will 
prove eternally destructive to their highest interest. 
Fray therefore for divine direction, for divine quick- 



2SB 



A Choice Drop of Honey 



enings, that what you read may be a means of 
bringing you nearer to God, and of promoting 
your everlasting advantage. Finally, earnestly 
pray that whilst you " are beholding the glory of 
the Lord in the glass of his word, you maybe 
changed into his image, from glory to glory," and 
may find those truths you are reading properly im- 
pressing, warming and establishing your hearts, 
that " you may be growing in the image of your 
Redeemer, and be training up for a glorious and 
everlasting world above." 

2. Observe some order in reading the word, and 
make use of those helps that may be necessary to 
your understanding it. This person is at a loss to 
determine, whether he shall begin with the Bible, 
and so go regularly through it, or not. This seems 
to be the best method to observe at your stated 
times of reading ; and it will not prevent your look- 
ing into other parts of Scripture, when you have 
opportunity. This method will give you a view 
of the great events which the Scripture mentions, 
and of the various circumstances of the church 
from period to period, and of God's dealings with 
them. By this means you have a regular view of 
-things, as they appeared, from the creation, down 
to Christ and his apostles. You will hereby have 
a greater insight into Scripture history and chro- 
nology, which will be both entertaining and use- 
ful, and keep your ideas of things relating to per- 
sons and facts distinct and clear. This person far- 
ther says, there is a great part of Scripture he does 
not understand. You should read the Scripture 
therefore with an exposition or paraphrase. This 
will open the text to you, shew you the connex- 
ion* the design, the meaning, and &o -furnish you 



jro77i the Rock Christ* 



with matter for serious meditation. What end 
will it answer for you to read this sacred volume, 
and not understand it ? If it is a sealed book, it is 
like to be useless. — Upon the whole, though you 
may understand some parts, yet there are others 
that will appear mysterious, and will remain so, to 
your great disadvantage in reading, unless you 
have some interpreter to help you to understand 
their meaning. 

3. You should be concerned to read the word of 
God with great seriousness and attention, and a real 
desire to have the contents of it impressed upon 
your mind, that you may be fitted more for glorify- 
ing God in every character and station. If you run 
through a chapter or two in a hasty, cursory man- 
ner, you cannot expect much advantage. You 
should be concerned to attend with the utmost care 
and diligence, as well as with the greatest serious- 
ness. A sense of the glorious Author, and of the 
subject matter of Scripture, should fill you with 
a peculiar awe, and command a reverence. It h- 
the word of God ; it comes with a thus saith the 
Lord, has his image instamped upon it, and is his 
message to you concerning things of everlasting 
moment. It is not designed to amuse us with 
trifling and empty speculations, or to divert us with 
romantic stories ; it contains things of a far nobler 
and more sublime nature, even things that concern 
our everlasting peace. It reveals the transactions 
of eternity concerning the salvation of man. It re- 
presents the fall, with all its melancholy conse- 
quences ; our state by nature how wretclud and 
deplorable ! It sets forth the riches of divine grace 
in the appointing a Saviour, and in the method ta- 
ken to bring about our redemption and salvation*. 

b b 3 



A Choke Drop of Borteij 



\ \ shews us the encouragements we have to apply 
to the Redeemer for all-saving blessings, repre- 
sents the nature, variety, and excellency of them f 
the happiness of the saints in heaven, the triumphs 
and solemnity of the great day, the sentence that 
will be passed upon the wicked, and the awful ex- 
ecution of it in hell. It is full of promises on the 
one hand, and threatenings on the other, and there- 
fore calls for the greatest seriousness and attention 
in those that read it. It is designed to be a means 
of our sanctification, and so to fit us for the hea- 
venly world, and therefore we should seriously at- 
tend to it. And, lastly, it is that word by which 
we must be judged. This is the grand book that 
will be opened ; according to this will the sentence 
be passed, and all the opportunities we have had 
pf reading and hearing it, but not improved, will 
appear against us, if found strangers to Jesus, and 
aggravate our condemnation. How seriously, re- 
verently, and attentively then should we read this 
sacred word ! In fine, when wc read the Scripture, 
it should be with views and desires of feeling its 
power, and tasting its sweetness, that our minds 
maybe more enlightened by it, and our souls more 
established ; that our corruptions may be more 
mortified, and our graces more quickened and 
strengthened ; that our doubts may be more re- 
moved, and our souls be supported under all the 
difficulties of life ; that the promises may be more 
and more our joy, heaven be more in our eve, and 
we be set a longing more after the full and ever- 
lasting enjoyment of God above. 

4. Heeding the word of God should Ire accompa- 
nied with meditation and self examination. Read* 
ing alone will be of little service* Food taken isu 



jrom the Rock Christ*- 



to the stomach will answer no valuable purpose, . 
unless it is digested. Meditation is a digesting 
spiritual things, and turning them into nourish- 
ment to our souls. By this we extract honey from 
every truth, and so get some additions made to 
our knowledge and experience. It is a means of 
humbling, quickening, and establishing our souls, 
and of kindling a fire in our affections. Whilst 
the Psalmist was musing, the fire burned, Psalm 
xxxix. 3. How often, in meditation upon what 
the christian has been reading, has he found his 
affections raised, and his soul brought in some 
measure near to God ? How often, whilst musing, 
has he been filled with an indifference to this world, 
hatred of sin, self-abhorrence, love to the Lord Je- 
sus Christ, admiration of his rich and infinite grace, 
warm desires after the enjoyments above, and sa- 
tisfying views of an interest in them ? By medita- 
tion the word takes deeper root in us, makes a 
more powerful impression on our minds, and fur- 
nisheth us with matter for prayer. As often as 
you read, be concerned to meditate upon it.-^ — 
Examine yourself too by it, and see what concern 
you have with it, what influence it has had upon 
you, and how you may improve it. Have you 
been reading any of the marks and characters of 
the people of God* the graces of the Spirit ? In- 
quire whether you have found any of them in your 
own soul. Has the chapter been representing some 
of the doctrines of Christianity ? Examine what 
knowledge you have of them, how they suit your 
experience, and what use you make of them for 
humiliation, encouragement, Have you been 
reading of the love of Christ in the various parts 
ot redemption and salvation by Christ Jesus? 



202 



A Choke Drop of Honey 



Here's a theme for your meditation, here y s a call 
for examination. Inquire whether it has ever af- 
fected your heart, raised youradmiration, and kind- 
led a sacred ftame in your soul. Finally, compare 
your heart with what you read ; see whether it is 
not your case that is represented, and endeavour 
by meditation upon, and a self-application to it, 
to get some spiritual advantage from it. To these- 
directions I may add, 

5. Bead the word of God frequently. The of- 
tener you read the Scriptures, the more benefit 
vou are like to receive. Let the Bible be vour 
companion. Be much conversant with it. Con- 
sult it upon all occasions. In every difficulty, 
when you want quickening, direction, comfort, or 
establishment, look into the sacred word. Let it 
be your daily practice to read it, and by this means 
you will get a growing acquaintance with it, its 
various mysteries', the duties it represents, the en- 
couragements and direction it gives you in every 
case ; and so, by a divine blessing, will have your 
knowledge and experience increased, your graces 
confirmed and strengthened, and your way made 
easy and pleasant through this difficult wilderness. 
I shall now close with two reflections* 

1. What reason have zve to be thankful for the 
Scriptures, and the free use of them ! When we 
consider the divine authority of this book, view 
its important discoveries, its peculiar usefulness, 
and how many are deprived of it, we have reason 
to admire infinite grace that we enjoy it, and should 
ever esteem it as the choicest of our treasures. 
We have great reason to be thankful, that God is 
delivering us from time to time from popefy, as 
by this means our sacred privileges are continued 



from the Rock Christ, 



293 



to us, and we have the free use of the Bible, have 
it in our own houses, as well as in the house of 
God, and can examine it upon all occasions, and 
try even doctrine by this divine standard. These 
must not be ranked amongst the least of our mer- 
cies ; they are of great importance, and call for 
our highest and our united praises. 

2. JVhat matter of lamentation it is* that this 
sacred book is so much neglected, and how inexcu- 
sable must such for ever be I — There are many 
families, it is to be feared, in this land, who have 
not so much as a Bible in their houses ; nor do 
they desire it. There are others who have it, but 
let it lie neglected, as an unfashionable book. Ro- 
mances, plays, history, and various sorts of human 
compositions,' are in constant use : but the most 
excellent volume, this book that is the foundation 
of all our knowledge of divine things, our holiness 
and our comfort, is thrown aside : or when it is 
ever opened, it is with reluctance. What amazing 
ingratitude and stupidity is this ! Oh, may we all 
be humbled for our own and others' negligence, 
and be concerned in our respective stations to es- 
teem, use, and improve the Scripture ourselves* 
and do all we can to excite others to do the same ; 
that we may see peace and righteousness again 
flourish, ignorance and superstition banished, and 
a knowledge of the gospel spreading throughout 
the land — So, Lord P let it be. Amen and Amen. 



* 



£94 



A Choke Drop of Honey 



isteJlCT yrom suskine's gospel soxxrxs. 
THE WORK 

CONTENTION OF HEAVEN* 

3N heav'nly choirs a question rose, 
That stirr'd up strife will never close, 
What rank of all the ransom'd race 
Owes highest praise to sovereign grace f 

4 'Tis I, (said one) 'bove all my race, 

5 Am debtor chief to glorious grace.' 

* Nay, (said another) hark I trow, 

* I'm more obliged to grace than you%* 

* Stay, (said a third) I deepest share 
4 In owing praise beyond compare : 

4 The chief of sinners, you'll allow, 
4 Must be the chief of singers now.' 
4 Hold, (said a fourth) I here protest* 
4 My praises must outvie the best ; 
4 For I'm of all the human race 
4 The highest miracle of graced 
4 Stop, (said a fifth) these notes forbear, 
4 Lo, I'm the greatest wonder here : 
4 For I of all the race that fell, 
4 Deserv'd the lowest place in hehV 
A soul that higher yet aspir'd, 
With equal love to Jesus fiVd, 
4 'Tis mine to sing the highest notes 
4 To love that wash'd the foulest blots.' 
4 Ho, (cry'd a mate) 'tis mine I'll prove, 
4 Who sinn'd in spite of light and love, 

* To sound his praise with loudest bell, 

* Who sav'd me from the lowest hell.' 

4 Come, come, (said one) I'll hold the plea* 

* That highest praise is due by me ; 

4 For mine, of all the sav'd by grace, 

4 Was the most dreadful, desp'rate case/ 

Another rising at his &k!#. 



from the Rock Christ. 

As Tond of praise and free of pride, 

Cry'd 4 Pray give place, for I defy, 

A That you should owe more praise than 

4 I'll yield to none in this debate ; 

4 I'm run so deep in grace's debt, 

1 That sure I am, I boldly can 

* Compare with all the heav'nly clan/ 
Quick o'er their heads a trump awoke, 

* Your songs my very heart have spoke 
9 But ev'ry note you here propale, 

1 Belongs to me beyond you all.' 
The listening millions round about 
With sweet resentment loudly shouts 

* What voice is this comparing notes, 
4 That to their song chief place allots ? 
4 We can't allow of such a sound, 

4 That you alone have highest grouncj 
4 To sing the royalties of grace ; 
4 We claim the same adoring place.' 
What ! will no rival singer wield, 
He has a match upon the field ? 

* Come, then, and let us all agree 

4 To praise upon the highest key.' 
Then jointly all the harpers round 
In mind unite with solemn sound, 
And strokes upon the highest string, 
Made all the heav'nly arches ring : 



\ 



THE 



STAR IN THE EAST; 

A 

SERMON, 

PREACHED IN THE PARISH CHURCH OF ST. JAMES, BRISTOL, 
ON SUNDAY, FEB. 26, 1809. 

TOR THE BENEFIT OF THE 

f Society for Missions to Africa arid the East" 

BY THE REV, CLAUDIUS BUCHANAN, LL. D. 

F&OM INDIA, 

STar we have seen his Star in the East, and are come to worship'him, Matt. il ( 2, 
TO WHICH" IS ADDED, 

AN APPENDIX, 

CONTAINING THS 

Interesting Report of the Rev. Dr. Kerr, to the Governor oflNfadrass. on the State ©f 
the ancient Christian's in Cochin and Travancore and an Account cf the Discoveries, 
made by the Rev. Dr. Buchanan, of 200,000 Christians, in the sequestered region of 
Hindostan. 

C c 



A SERMON, 



MATTHEW ii. 2. 

u For rve have seen his Star in the East^ and are come to 
xvorship him." 

WHEN, in the fulness of time, the Son of God 
came down from heaven to take our nature up- 
on him, many circumstances concurred to celebrate the 
event, and to render it an illustrious epoch in the history 
of the world. It pleased the Divine Wisdom that the 
manifestation of the Deity should be distinguished by a 
suitable glory : and this was done by the ministry of 
Angels, by the ministry of Men, and by the ministry of 
Nature herself. 

First, This was done by the ministry of Angels ; for 
an Angel announced to the shepherds " the glad tidings 
of great joy which should be to all people and a mul- 
titude of the heavenly host sang glory to God in the 
Highest, on earth peace, good-will toward men." 

Secondly, It was done by the ministry of Men ; for 
illustrious persons, divinely directed, came from a far 
country, to offer gifts, and to do honour to the new-born 
King. 

Thirdly, It w r as done by the ministry of Nature. Na- 
ture herself was commanded to bear witness to the pre- 
sence of the God of Nature. A Star or Divine Light, 
pointed out significantly from heaven the spot upon earth 
where the Saviour was born. 

Thus, I say, it pleased the Divine Wisdom, by an as- 
semblage of heavenly testimonies, to glorify the incarna- 
tion of the Son of God. 

All these testimonies w^ere appropriate ; but the Jour- 
ney of the Eastern Sages had in it a peculiar fitness. 
We can hardly imagine a more natural mode of honour- 
ing the event than this, that illustrious persons should 



The Star in the East* 



proceed from a far country to visit the child which was 
horn Saviour of the world. They came, as it were, in 
the name of the Gentiles, to acknowledge the heavenly 
gift, and to bear their testimony against that nation 
which rejected it. They came as the representatives of 
the w hole heathen world ; not only of the heathens in the 
East, but arso of the heathens in the West, from whom 
we are descended. In the name of the whole world, ly- 
ing f in darkness, and in the shadow of death, 5 ' they 
came inquiring for that Light which, they had heard, 
was to visit them in the fulness of time* 44 'And the 
Star which they saw ia the East w T ent before them, till 
it came and stood over where the young child was. And 
when they were come into the house, they fell down and 
worshipped him ; and when they had opened their trea- 
sures, they presented unto him gifts, 44 gold, and frank- 
incense, and myrrh ;" and they departed into their own 
country, 

Do you ask how the Star of Christ w r as understood in 
the East ? Or why Providence ordained that peculiar 
n*ode of intimation ? 

Christ was foretold in old prophecy, under the name 
of the 44 Star that should arise out of Jacob and the 
rise of the Star in Jacob was notified to the world, by 
the appearance of an actual Star. 

We learn from authentic Roman history, that there 
prevailed 44 in the East" a constant expectation of a 
Prince, who should arise out of Juclea, and rule the 
world. That such an expectation did exist, has been 
confirmed by the ancient writings of India. Whence, 
then, arose this extraordinary expectation, for it was 
found also in the Sybilline books of Rome ? 

The Jewish expectation of the Messiah had pervaded 
the East long before the period of his appearance. The 
Jews are called by their own prophet the 44 Expecting 
people,"* (as it may be translated, and as some of the 
Jews of the East translate it), the 44 people looking for 
and expecting One to come." Wherever, then, the ten 
tribes were carried throughout the East, they carried 
with them their expectation. Arid they carried also the 



* ^viii. 2. " The people meledont" in our translation* 



The Star in the East. 



301 



prophecies on which their expectation was founded. 
Now one of the clearest of these prophecies runs in these 
words : " There shall come a Star out of Jacob." And 
as in the whole dispensation concerning the Messiah, 
there is a wonderful fitness between the words of pro- 
phecy and the person spoken of, so it pleased the Divine 
Wisdom that the rise of the Star in Jacob should be an- 
nounced to the world by the appearance of an actual Star, 
(for by what other means could the great event be more 
significantly communicated to the remote parts of the 
earth ?) and this actual Star, in itself a proper emblem 
of that u Light which was to lighten the Gentiles," con- 
ducted them to Him who w r as called in a figure the Star 
* of Jacob, and the u glory of his people Israel and who 
hath said of himself, (Rev. xxii. 16.) 44 1, Jesus, am the 
bright and morning Star."* 

But again, why was the East thus honoured ? Why 
was the East, and not the West, the scene of these trans- 
actions ? the East was the scene of the first revelation of 
God.. The fountains of inspiration, were first opened in 
the East.. And, after the flood, the first family of the 
new world ■was planted in the East ; I mean, the East, in 
relation to Judea. Besides, millions of the human race 
inhabit that portion of the globe; The chief population 
of the world is in these regions.- And in the middle of 
them the Star of Christ first appeared. And, led by it, 
the wise men passed .through* many nations, tongues, and 
kindreds, before they arrived at Judea, in the West ? 
bearing tidings to the world that the Light was come, 
that the " Desire of all Nations" was come. Even to 
Jerusalem herself they brought the first intimation that 
her long expected Messiah was come. 

Now, my brethren, as the East was. honoured in the 
first age, in thus pointing out the Messiah to the world ; 
so now again, after a long interval of darkness, it is bear- 
ing witness to the truth of- his religion f not indeed by 
the shining of a Star, but by affording luminous evidence 
of the divine origin of the Christian. Faith. It affords 

* The Jews used to speak of their Messiah unler the appellation of 
Sar Cocab, or M the Son of the Star and false Christs's actually as* 
sumed that name. 

ftc 3 



302 



The Star in the East • 



evidence,*not only of the general truth of its history, but 
of its peculiar doctrines ; and not of its doctrines merely ^ 
but oi the divine fiozver of these doctrines in convincing 
the understandings and converting the hearts of men* 
And in this sense it is, that " we have seen his Star in 
the East, and are come to worship him." 

And when these evidences shall have been laid before 
} ou, you will see that the time is come for diffusing His 
religion throughout the world ; you will u offer gifts" 
:n His name for the promotion of the work ; and you 
will offer up prayers in its behalf, " that God would be 
pleased to make his ways known, his saving health unto 
rtU nations." 

In this discourse, we propose to lay before you, 

1st. Evidences of tht general truth of the Christian 
Religion, existing in the East. 

2dly. Evidences of the divine p Giver of that religion 
exemplified in the East. 

I. The general truth of the Christian Religion is il- 
lustrated by certain evidences in the East. Of these we 
shall mention the following. 

1. Ancient writings of India, containing particulars of 
the history of Christ. 

2. Certain doctrines of the East, shadowing forth the 
peculiar doctrines of Christianity, and manifestly deri- 
ved from a common origin* 

3. The state of the Jexvs in die East, confirming the 
truth of ancient prophecy. 

4. The state of the Syrian Christians in the East, sub- 
sisting for many ages a separate and distinct people in 
the midst of the heathen world. 

These subjects, however, we must notice very briefly. 

1. Hindoo history illustrates the history of the Gospel. 
There have lately been discovered in India, certain Shan- 
scrit writings containing Testimonies of Christ. They 
relate to a Prince who reigned about the period of the 
Christian sera ; and whose history, though mixed with 
fable, contains particulars which correspond, in a surpri- 
sing manner, with the advent, birth, miracles, death, and 
resurrection of our Saviour. The event mentioned in 
the words of the text is exactly recorded^ namely, thftt 



The Star in the East, 



S03 



certain holy men, directed by a Star, journeyed toward 
the West, where they beheld the incarnation of the 
Deity.* 

These important records have been translated by a 
learned Orientalist,! and he has deposited the originals 
among the archives of the Asiatic Society. From these, 
and from other documents, he has compiled a work, en- 
titled " The History of the introduction of the Christian 
Religion into India ; its progress and decline ; - and at 
the conclusion of the work he thus expresses himself : 
" I have written this account of Christianity in India 
w 7 ith the impartiality of an Historian ; fully persuaded 
that our holy religion cannot receive any additional lus- 
tre from it." 

Thus far of the histortj of the Gospel. 

2. We are now to notice certain doctrines of the East, 
shadowing forth the doctrines of Christianity. 

The peculiar doctrines of the Christian Religion are 
so strongly represented in certain systems of the East, 
that we cannot doubt the source whence they have been 
derived. We find in them the doctrines of the Trinity, 
of the incarnation of the Deity, of the Atonement for sin y 
and of the influence of the Divine Spirit. 

First, The doctrine of the Trinity. The Hindoos 
believe in one God Brahma, the Creator of all things : 
and yet they represent him as subsisting in three persons ; 
and they worship one or other of these persons through- 
out every part of India. And what proves that they 
hold this doctrine distinctly, is, that their most ancient 
representation of the Deity is formed of one body and 
three-faces. Nor are these representations confined to 
India alone ; bat they are to be found in other parts of 
the East. 

Whence, then, my brethren, has been derived this idea 
of a triune God ? If, as some allege, the doctrine of 
the Trinity among Christians be of recent origin, whence 

* This testimony of the Hindoo writer accords with that of Chaki- 
dktz, the ancient commentator on Plato, who adds, " that the infant Ma- 
jesty being found, the wise men. worshipped, and gave gifts suitable to 
so great a God." 

.t Mr. Wflforf, 

! 



304 



The Star zn the East. 



have the Hindoos derived it ? when you shall have read 
all the volumes of Philosophy on the subject, you will 
not have obtained a satisfactory answer to this question. 

Secondly, The doctrine of the Incarnation of the Dei- 
tv. The Hindoos believe that one of the persons in 
their Trinity (and that, too, the second person), was 
u manifested in the flesh." Hence their fables of the 
incarnations of Vishnoo, of which you mav have heard. 
And this doctrine cf the incarnation of the Deity is found 
over almost the whole of Asia. 

Whence, then, originated this idea, that " God should 
become man, and take our nature upon him r" the Hin- 
doos do not consider that it was an Angel merely that 
became man, but God himself. The incarnation of God 
is a frequent theme of their discourse. We cannot 
doubt whence this peculiar tenet of religion has been de- 
rived. We must believe that all the fabulous incarna- 
tions of the Eastern Mythology are derived from the real 
incarnation of the Son of God, or from the prophecies 
which went before it. 

Thirdly, The doctrine of Atonement for sin, by the 
shedding of blood. To this day in Hindostan, the peo- 
ple bring the Goat or Kid to the Temple ; and the Priest 
sheds the blood of the innocent victim. Nor is this pe- 
culiar to Hindostan. Throughout the whole East, the 
doctrine of a sacrif.ce for sin seems to exist in one form, 
or other. 

How is it then, that some of you in this country say 
there is no Atonement ! For, ever since u Abel offered 
unto God a more excellent sacrifice than Cain ever 
since Noah, the father of the new world, u offered burnt- 
offerings upon the akar/ v sacrifices have been offered up 
in almost every nation ; as if for a constant memorial be- 
fore the world, that " without shedding of blood, there 
is no remission of sin." 

Fourthly, The doctrine of the influence of the Spirit 
of God. In the most ancient writings of the Hindoos, 
some of which have been lately published, it is asserted, 
that the " divine Spirit, or light of holy knowledge," in- 
fluences the minds of men* And the man who is the 



The Star hi the East.- 305 

subject of such influence is called the " man twice-born." 
Many chapters are devoted to the duties, character, and 
virtues of u the man twice-born." 

If, then, in the very systems of the heathen world, 
this exalted idea should have a pht&e, how much more 
might we expect to find it in the revelation of the true 
God ! 

We could illustrate other doctrines by similar analo- 
gies did time permit. If these analogies were merely 
partial or accidental, they would be less important. But 
they are not casual ; as every man who is versed in the 
Holy Scriptures and in Oriental Mythology well knows. 
They are general and systematic. Was it ever alleged 
that the Light of Nature could teach such doctrines as 
these ? they are all contrary to the Light of Nature. 

These, my brethren, are doctrines which exist at this 
day, in the midst of the idolatry and moral corruption 
of the heathen world. Every where there appears to 
be a counterfeit of the true doctrine. The inhabitants 
have lost sight of the only true God, and they apply 
these doctrines to their false gods. For these doctrines 
are relics of the first Faith of the earth. They are, as 
you see, the strong characters of God's primary revela- 
tion to man, which neither the power of man, nor time 
itself, hath been able to destroy ; but which have endu- 
red from age to age, like the works of nature, the moon 
and stars, which God hath created incorruptible. 

3. Another circumstance, illustrating the truth of the 
Christian religion in the East, is the state of the Jews. 
The Jews are scattered over the whole face of the East, 
and the fulfilment of the prophecies concerning them is 
far more evident in these regions than it is here among 
Christian nations. 

The last great punishment of the Jewish' people was 
inflicted for their last great crime — their shedding the 
blood of the Son of God ! And this instance of divine 
indignation has been exhibited to all nations, and all na- 
tions seem to have been employed by the ordinance of 
God in inflicting the punishment. 

By express prophecy, the Jews were sentenced to be- 



306 



The Star in the East. 



come " the scorn and reproach of all people and u a 
proverb and by-word among all nations," Now, that 
their stubborn unbelief should be a reproach to them a- 
mong Christian nations here in the West, is not so strange ; 
that they should be a proverb and by-word among those 
who had heard the prophecy concerning them, is not so 
remarkable. But to have seen them (as I have seen 
them) insulted and persecuted by the ignorant nations 
in the East ; in the very words of prophecy, u trodden 
down of the heathen ; v trodden down by a people who 
never heard the name of Christ ; who never heard that 
the Jews had rejected Christ ; and who, in fact, punish- 
ed the Jews, without knowing their crime ; this, I say, 
hath appeared to me an awful completion of the divine 
sentence. 

4. Another monument of the Christian religion in the 
East, is the state of the Syrian Christians, subsisting for 
many ages a separate and distinct people, in the midst 
of the corruption and idolatry of the heathen world. 
They exist in the very midst of India, like the bush of 
Moses, burning and not consumed ; surrounded by the 
enemies of their faith, and subject to their power, and 
yet not destroyed. There they exist, having the pure 
word of God in their hands, and speaking in their church- 
es that same language which our Saviour himself spake 
in the streets of Jerusalem. 

We may contemplate the history of this people, exist> 
ing so long in that dark region, as a type of the inextin- 
guishable Light of Christ's religion ; and in this sense 
it may be truly said, u We have seen his Star in the 
East.'' 

The probable design of Divine Providence, in pre- 
serving this people, appears to be this : that they should 
be a seed of the Church in Asia : that they should be a 
special instrument for the conversion of the surround- 
ing heathen, when God's appointed time is come ; a peo- 
ple prepared for his service, as fellow labourers with us ; 
a people, in short, in the midst of Asia, to w^hom we 
can point as an evidence to the rest, of the truth and an 
tiquity of the Christian Faith. 



The Star in the East. 



And this shall suffice as to the testimonies of the gen- 
eral truth of Christianity existing in the East. 

II. We proposed, in the second branch of the dis- 
course, to lay before you some evidences of the divine 
poxver of the Christian Religion exemplified in the East. 

To say that Christianity has been propagated in the 
East, as other religions have been propagated, is To say 
nothing. It is little to say that thousands have adopted 
the name, and that it pervades populous provinces. For 
three centuries past, the Romish Church has diffused 
the name of Christianity throughout the East ; and this 
success demonstrates how practicable it is to " propa- 
gate our religion," (in the common sense of that expres- 
sion) throughout all nations of the world. Providence 
seems to have ordained this previous labour of the Ro- 
mish Church, to facilitate the preaching of the true gos- 
pel at the appointed time ; for Christianity is found, 
even in its worst form, to possess a moral and civilizing 
efficiency. 

But it is in the East, as it is in the West — all are not 
Christians who are called Christians. " He is not a 
Christian, who is one outwardly ; neither is that baptism 
which is outward in the flesh." The fact was, the Ro- 
mish Church preached Christianity in the East, without 
the Bible. 

Let us now inquire, what has been the consequence 
of sending the Bible to the East. It is nearly one hun- 
dred years since the Bible was sent to the Hindoos ; but 
not by our country. This honour was given to the Pro- 
testant churches of Denmark and Germany. It was sent 
to a certain nation in the South of India ; for there are 
many nations in Hindostan. What then was the effect 
of giving them the Bible ? It was the same as that which 
followed the giving the Bible to us, w r hile we lay in al- 
most Hindoo darkness, buried in the ignorance and su- 
perstition of the church of Rome. It gave light and 
knowledge ; God blessed his own word to the conver- 
sion of the heart, and men began to worship him in sin- 
cerity and truth. 

That province in India, which was blessed with th ft 



r 



303 The Star in the Hast. 

Bible, hath " since seen a great Light.' 5 During nearly 
the whole of the last century, multitudes of Hindoos 
(both heathens and Roman Catholics) became members 
of the Protestant Church, one generation after another; 
and imongst them there has ever been found, according 
to the records of the Mission, 5 * such a proportion of se- 
rious piety, as yon might expect to find, when the gos- 
pel is preached with faithfulness and zeal. 

During the whole of the last century, Providence fa- 
voured them with a succession of holy and learned men, 
educated at the Universities of Germany : among whom 
was the venerable Swartz, called the Apostle of the 
JEast ; and others not much inferior to him, men whose 
names are scarcely known in this country, but who are 
as famous among the Hindoos, as Wickliffe and Luther 
are amongst us. The ministry of these good men was 
blessed in many provinces in the South of India, and the 
bounds of their churches are extending unto this day* 
The language of the country is called the Tamil ; and 
the first translation of the Bible, in that language, was 
made, as we said, about a hundred years ago. Like 
WickliftVs Bible with us, it became the father of many 
versions, and, after a succession of improved editions, 
it is. now considered by the Brahmins themselves (like 
Luther's Bible in German) as the classical standard of 
the Tamul tongue. 

A Jubilee has lately been celebrated in India, in hon- 
our of the Gospel. In the month of July, 1806, a Ju- 
bilee was observed by these Hindoo churches, in com- 
memoration of the arrival of the two first Protestant 
Missionaries on the 9th of July, 1T06. The year 1806 < 
being the hundredth year (or the second fiftieth) since j 
the Gospel first visited their land, was to them " the j 
year of Jubilee." The happy occasion had been long j 
anticipated, and was marked with demonstrations of joy 
and gladness. The people, as we are informed, walked 
in procession to their churches, carrying palms in their 
hands, and singing the 98th Psalm ; and, after offering 
up praises and thanksgivings to the Most High, they 
heard a sermon suitable to the day. The sermon at the j 

* These Records are published in upwards of 30 volumes* thick 4to. 



The Star in the East. SXjb 

jubilee of Tritchinopoly was preached by their aged 
Minister, the Rev. Mr. Pehle, from these words : u Go 
ye, therefore, and teach all nations ; baptizing them in 
the name of the Father, and of the Son, and of the Holv 
Ghost."* 

These were the effects of sending the Bible to the 
JEast. Men were " brought to a knowledge of the truth ;" 
and at the end of a hundred years, the natives kept the 
Jubilee of the Bible. 

Such, my brethren, was the Light in the South of In- 
dia. And now a Light hath sprung up in the North, of 
which you have heard* Our own country hath begun j 
though late, to dispense u the word of Life." And al- 
though the time has been short, the success has been 
great. In the North, in the West, and in Ceylon, trans- 
lations of the Scriptures are going on in almost all the 
languages of Oriental India. 

Our own country hath at length assumed an interest 
in diffusing the Gospel. u In the fulness of time," we 
trust her different societies have come forth, as with one 
consent, to begin the work of evangelizing the East. 
v In the fulness of time," we trust, hath this country be- 
gun, by these instruments, to employ her great power, 
aikl*her enlightened zeal, in extending the knowledge of 
the true God throughout the world. 

We ought not to regret that the work is carried on by 
Christians of different denominations ; for if they teach 
the religion of the Bible, their labour will be blessed. 
We have no contentions in India, like those in Britain,, 
between Protestants of different names. There they are 
all friends. The strife there is between light and dark- 
ness ; between the true God and an idol. So liberal and 
catholic is the Christian in Asia (while he looks over the 
map of the World, and can scarcely find where the isle 
of Britain lies) that he considers even the term u Pro- 
testant," as being in a certain degree exclusive or secta- 
rian. " The religion of the Bible," or, " the religion 
of Christ," is the name by which he would describe his 

* See Accounts of the " Society tor Promoting Christian Rnov/ledcre," 
Just published. 

D d 



The Star hi the East. 



creed. For when the idolator once abjures his own cast 
for the Gospel, he considers the differences of Protes- 
tants (if he ever hear of them) as being very insignifi- 
cant. Indeed he cannot well understand them. In the 
great revolution that takes place in his mind (if his con- 
version be real) he cannot contemplate these minute ob- 
jects. We ought not then, I say, to regret that different 
classes of Christians are employed in the work. For 
the case is an exact parallel of that recorded in the Gos- 
pel (Mark ix. 38) : " And John answering said, Master, 
u we saw one casting out Devils in thy name, and he fol- 
u loweth not as; and we forbade him, because he follow- 
4t eth not us. But Jesus said, Forbid him not." 

On my arrival from India, a few months ago, I learn- 
ed that a controversy had engaged the attention of the 
public, for some time, on the question of sending Mis- 
sions to the East. In the future history of our country, 
it will scarcely be believed that in the present age an at- 
tempt should have been made to prevent the diffusion of 
the blessed principles of the Christian religion. It will 
not be believed that an attempt should have been made 
to prove by argument, that it was wrong to make known 
the Revelation of the true God to our fellow men ; or if, 
in some instances it might be permitted (as in the case 
of remote nations) that we ought not to instruct that peo- 
ple who w r ere affirmed to be the most superstitious, and 
most prejudiced ; and who were our own subjects. We 
scarcely believe ourselves that, twenty years ago, an at- 
tempt ~was made to defend the traffic in slaves^ and that 
books were written to show that it was humane in its 
character, just in its principle, and honourable to our na- 
tion. The discussion, therefore, that has taken place on 
the civilization of the East, has been of important use. 
Men in general w T ere not informed* The scene of action 
was remote, and the subject was new in almost all its 
relations. Even to some of chose persons who had been 
in India, the subject was new, Just as in this country, 
if you were to ask certain persons whether they had any 
acquaintance with the religious world, they would say 
they had never heard there was such a world ; so some 
from India hazarded an opinion concerning the u mvete 



The Star hi the Last. 



311 



Fate prejudice;; 1 ' of certain tribes in the East, -who scarce- 
ly knew the geography of the country where they lived ; 
what their religion was, or whether they had any reli- 
gion at all. They had seen no St ar in the East ; they 
had heard of no jubilee for the Bible. Like the spies 
of Israel, who brought back u an evil report" from Ca- 
naan, they reported that India was no " land of premise" 
for the Gospel ; that the land was barren, and that the 
men were Anakims. But the faithful Swariz gave an- 
other testimony. He affirmed that it is u exceeding good 
land ;" and u his record is true." He who was best 
qualified to give an opinion on the subject, who preach- 
ed among the Hindoos for nearly fifty years, founded 
churches among them in different provinces, established 
schools for their children, disseminated religious tracts 
in their own tongue, and intimately knew their language, 
manners, prejudices, and superstitions ; he who restored 
the Christian character to respect, after it had fallen in- 
to contempt ; who was selected by the natives as an ar- 
biter of their differences with the English, and whom 
both Hindoos and English loved and feared in his life 
and honoured in his death ;* this good man, I say, dif- 

* At the funeral of Mr. Swartz, the Hindoo Rajah of Tarn ore came to 
do honour to his memory in the presence of his BraminicaL court He 
covered the body -with a gold cloth, and shed a flood of tears. He .after- * 
wards composed an epitaph for him whom he called " his father and. his 
friend," and caused it to be inscribed on the stone which covers Swartz's 
grave, in one of the Christian churches of Tanjore. 

The English also have pronounced a noble and affecting encomium on 
the character of this estimable Missionary. 

The Honourable the East-India Company have sent out to Madras at 
monument of marble to be erected in the Church oi* St. Mary at that 
place, to the memory of the Rev. Mr. Swartz, inscribed with a suitable 
epitaph ; and they announced it in their general letter, dated the 29th of 
October, 18*06, " as a testimony of the deep sense they entertained of 
his transcendent merit, of his unwearied labours in the cause of religion 
and piety ^ and of his public services at Tanjore, where the influence of 
his name and character was, foira long course of years, productive of 
important benefits to the Company." The Honourable Court further 
adds : 66 On no subject has the Court of Directors been more unanimous 
than in their anxious desire to perpetuate the memory of this eminent 
person, and to excite in others an emulation of his great example." They 
direct, finally, " that translations shall be made of the epitaph into the 
country languages, and published at Madras ; and that the native iuhal^ 
itsui^s sJuU be encouraged to view the monument 



The Star in the East* ■' 

fered m ©pinion from some who have lately ventured to 
give a judgment in this matter : he affirmed that it was 
England's duty to make known the Revelation of the 
true God to her Indian subjects. 

In the mean time, while men hold different opinions 
on the subject here, the great work goes on in the East. 
The Christians there will probably never hear of our dis- 
sentions ; nor, if they should hear of them, would they 
be much interested about them. And on this point I 
judge it right to notice a very singular mistake, which 
appears to have existed on both sides of the question. 
It seems to have been understood that we have it in our 
power to prevent the progress of Christianity in India, 
if we wish to do so ; if such a measure should be re- 
commended by what is called " a wise policy." But we 
have no power to prevent the extension of the Christian 
religion in India. We have it in our power, indeed* 
greatly to promote it ; but we have no power to destroy 
it. It would be as easy to extinguish Christianity in 
Great-Britain as in India. There are thousands of 
Christians in India — -hundreds of thousands of Chris- 
tians. And while we are contending here, whether it 
be a proper thing to convert the Hindoos, they will ga 
on extending the bounds of their churches, keeping their 
jubilees, and enjoying the blessings of the Gospel, re- 
gardless of our opinions or authority. 

The dispute in this country, relative to the efficiency 
of preaching the faith of Christ to the heathen world, far 
not unlike the dispute of the Jewish doctors in the Gos- 
pel, concerning our Saviour's power u to forgive sins/* 
We read that our Lord had healed a woman, who was 
a sinner. And he said unto her, " Daughter, thy sins 
are forgiven ; thy faith hath saved thee ; go in peace/' 
^hen began the Pharisees to say within themselves, 
fc Who is this that forgiveth sins also IV- But she felt iu 
herself that she was healed, and, leaving the doctors to 
dispute whether " her faith could save her or not," she 
departed in peace and joy. 

So, while we are disputing here, whether the faith of 
Christ can save the heathens, the Gospel hath gone forth 



The St a)- in the East\ 



313 



M for the healing of the nations." A congregation of 
Hindoos will assemble on the morning of the Sabbath, 
under the shade of a Banian tree, not one of whom, per- 
haps, ever heard of Great-Britain by name. There the 
Holy Bible is opened ; the word of Christ is preached 
with eloquence and zeal ; the affections are excited ; the 
voice of prayer and praise is lifted up ; and He who hath 
promised his presence, u when two or three are gather- 
ed together in his name, is there in the midst of them to- 
bless them, according to his word." These scenes I 
myself have witnessed ; and it is in this sense in particu- 
lar I can say, u We have seen his Star in the East, and 
are come to worship him." 

Thus far we have spoken of the success of the Gospel 
in Asia, by means of European preachers. But we shall 
now exhibit to you evidence from another source, from 
a new and unexpected quarter* We are now to declare 
what has been done, independently of our exertions, and 
in regions where we have no labourers, and no access* 
And this I do to show you, that whether we assist in the 
work or not, it is God's will that it should begin. You 
have hitherto been contemplating the Light in Indirv 
We are now to announce to you, that a Light hath ap- 
peared in Arabia, and dawned, as it were, on the temple 
of Mecca itself. 

Two Mahometans of Arabia, persons of "consideration 
in their own countrv, have been lately converted to the 
Christian faith. One of them has already suffered mar- 
tyrdom, and- the other is now engaged in translating the 
Scriptures, and in concerting plans for the conversion of 
i his countrymen. The name of the martyr was Abdailah ; 
and the name of the other, who is now translating the 
Scriptures, is Sabat ; or, as he is called since his Chris- 
tian baptism, Nathaniel Sabat. Sabat resided in my 
house some time before I left India, and I had from his 
own mouth, the chief part of the account which I shall 
now give to you. Some particulars I had from others. 
His conversion took place after the martyrdom of Ab- 
dailah, " to whose death he was consenting and he 
related the circumstances to me with many tears* 



p a 3 



3W- 



The Star in the East. 



Abdullah and Sabat were intimate friends, and being 
young men of family in Arabia, they agreed to travel to- 
gether, and to visit foreign countries. They were both 
/.eaious Mahometans. Sabat is son of Ibrahim Sabat, 
a noble family of the line of Beni- Sabat, who trace their 
pedigree to Mahomet. The two friends left Arabia, af- 
ter paying their adorations at the tomb of their prophet 
at Mecca, and travelled through Persia, and thence to 
Cabul. Abdallah was appointed to an office of state un- 
der Zemaun Shah, King of Cabul ; and Sabat left him 
there, and proceeded on a tour through Tartary. 

While Abclallah remained at Cabul, he was convert- 
ed to the Christian faith by the perusal of a Bible (as is 
supposed) belonging to a Christian from Armenia, then 
residing at Cabul. * In the Mahometan states, it :s 
cath tor a man of rank to become a Christian. Abdal- 
lah endeavoured for a time to conceal his conversic::. 
but finding it no longer possible, he determined to flee 
to some of the Christian churches near the Caspian sea. 
He accordingly left Cabul in disguise, and had gained 
the great city of Bochara, in Tartary, when he was met 
in the streets of that city by his friend Sabat, who im- 
mediately recognised him. Sabat had heard of his con- 
version and Sight, and was filled with indignation at his 
jonduct. Abdallah knew his danger, and threw himself 
:-t the feet of Sabat. He confessed that he was a Chris- 
tian, and implored him, by the sacred tie of their former 
friendship, to let him escape with his life. " But Sir,'' 
said Sabat, when relating the story himself, " I had no 
piti/. I caused my servants to seize him, and I deliver- 
ed him up to Morad Shah, King of Bochara. He was 
sentenced to die, and a herald went through the city of 
Bochara, announcing the time of his execution. An 
immense multitude attended, and the chief men cf the 
city. I also went and stood near to Abdallah. He was 
offered his life, if he would abjure Christ, the execution- 
er standing by him with his sword in his hand. 4 No/ 
said he (as if the proposition were impossible to be com- 

* The Armenian Christians in Persia have among them a few copies 
cf the Arabic Bible 



77*c Star hi the East. 



plied with) * I cannot abjure Christ.' Then one of his 
hands was cut off at the wrist. He stood firm, his arm 
hanging* by his side with but little motion. A physician, 
by desire of the king, offered to heal the wound, if he 
would recant. He made no answer, but looked up sted- 
fastly towards heaven, like Stephen the first martyr, his 
eyes streaming with tears. He did not look with anger 
towards me. He looked at me, but it was benignly, and 
with the countenance of forgiveness. His other hand 
was then cut off. But Sir," said Sabat, in his imperfect 
English, u he never changed, he never changed. And 
when he bowed his head to receive the blow of death, all 
Bochara seemed to say, 4 What new thing is this V " 

Sabat had indulged the hope that Abdallah would have 
recanted when he was offered his life ; but when he saw 
that his friend was dead, he resigned himself to grief and 
remorse. He travelled from place to place, seeking rest 
and finding none. At last he thought that he would vis- 
it India. He accordingly came to Madras about five 
years ago. Soon after his arrival, he was appointed by 
the English government a Mufti, or expounder of Ma- 
hometan law ; his great learning, and respectable station 
in his own country, rendering him eminently qualified 
for that office. And now the period of his own conver- 
sion drew near. While he was at Visagapatam, in the 
Northern Circars, exercising his professional duties^ 
Prov idence brought in his way a new Testament in Ara- 
bic.^ He read it with deep thought, the Koran lying 
before him. He compared them together, and at length 
the truth of the word of God fell on his mind, as he ex- 
pressed it, like a flood of light. Soon afterwards he 
proceeded to Madras, a journey of 300 miles, to seek 
Chiistian baptism and having made a public confession 
of his faith, he was baptized by the Rev. Dr. Kerr, in 
the English Church at that place, by the name of Na- 
thaniel, in the twenty-seventh year of his age. 

Being now desirous to devote his future life to the 
glory of God, he resigned his secular employ, and came 

* One of those copies sent to India by the " Socbty far Promoting^ 
Christian Knowledge," 



516 



272? Star in the Ea&ft 



by invitation to Bengal, where he is now engaged m 
translating the Scriptures into the Persian language. 
This work hath not hitherto been executed, for want of 
a translator of sufficient ability. The Persian is an im- 
portant language in the East, being the general language 
of Western Asia, particularly among the higher classes, 
and is understood from Calcutta to Damascus. But the 
great work which occupies the attention of this nobis; 
Arabian, is the promulgation of the Gospel among his 
own countrymen ; and from the present fluctuations of 
religious opinion in Arabia, he is sanguine in his hopes 
of success. His first work is entitled, (Neama Beshara- 
tin lil Arabi,) " Happy Nexvs for Arabia written in 
the Nabuttee, or common dialect of the countrv. It 
contains an eloquent and argumentative elucidation of 
the truth of the Gospel, with copious authorities admit- 
ted by the Mahometans themselves, and particularly by 
the Wahabians. And prefixed to it, is an account of 
the conversion of the a\ithor, and an appeal to the mem- 
bers of his well- known family in Arabia, for the truth 
of the facts.* 

The following circumstance m the history of Sabat, 
ou^ht not to have been omitted. When his family in 
Arabia had heard that he had followed the example o€ 
Abdallah, and become a Christian, they despatched his 
brother to India, (a voyage of two months,) to assassinate 
him. While S-abat was sitting in his house at Visaga- 
patam, his brother presented himself in the disguise of a 
I-aqueer, or beggar, having a dagger concealed under 

* Sabat is now at Dinapore } in Bengal, with tlie Rev. *ftfr. JWarhrn FeU 
tow of St. John** College, Cambridge, Chaplain to the East-India Compa- 
ny, who is well qualified [ by his knowledge of the Arabic and Persian la?i- 
gttages, to superintend his labours. JMUrza Fitrui, anotlier celebrated Per- 
sian sholar, -who visited England some years ago, is engaged as the coadju- 
tor of Sabat in his translation. Mr. Martyn himself is translatir-g i/ie 
Scriptures into the Hindostanee language. Sabat, soon after his arrival in 
bengal, visited the Baptist 3L.ssionarirs at Serampore, and remained there 
for two months and a ha f, that is from August to October 1807. Ever 
since that period he has been at Dinapore. JW?\ JMartyn in his latest letters 
speaks r>f his friend Sabat in terms of affection and admiration. Sabat 
accounted himself at one time the best mathematician andlogicianin Arabia. 
Mr Martyn -was senior wrangler in mathematics at Cambridge in the ye cr- 
XSOh 



The Star in the Eas-t. 3 17 

his mantle. He rushed on Sabat, and wounded him. 
But Sabat seized his arm, and his servants came to his 
assistance. lie then recognised his brother. The as- 
sassin would have become the victim of public justice, 
but Sabat interceded for his brother, and sent him home 
in peace, with Setters and presents to his mothers house 
in Arabia. 

And these, my brethren, are the instances I wished 
to lay before you, of the divine power of the Christian 
religion recently exemplified in the East. The conver- 
sions of Abdallah and Sabat seem to have been as evi- 
dently produced by the Spirit of God, as any conversion 
in the primitive church* Other instances have occurred 
in Arabia of a similar kind, and on the very borders of 
Palestine itself. These are like the solitary notices, 
Which, in other nations, have announced the approacli 
of general illumination. John Kuss, and Jerom of 
Prague, were not, perhaps, more talked of In Europe, 
than Abdallah and Sabat are at this day, in Bucharia 
and Arabia, 

What conclusion, then, shall we draw from these facts J 
It is this : that the time for diffusing our religion in the 
East is come. We shall notice some other particulars 
which encourage us to think that the time is come. 

1. The minds of good men seem every where to be 
impressed with the duty of making the attempt. Near- 
ly fifteen years have elapsed since it began, and their ar- 
dour is not abated. On the contrary, they gather strength 
as they proceed ; new instruments are found, and liber- 
al contributions are made by the people. Indeed, the 
consciences of men seem to bear witness that the work 
is of God. 

The rapid success of this undertaking must appear al- 
most incredible to those who are not acquainted with the 
fact. Translations of the Scriptures are carried on, not 
only in the languages of India, Persia, and Arabia, hut 
in those also of Burmah and China, Mount Caucasus, 
in the interior of Asia, is another centre of translation 
for the East, particularly for the numerous nations of the 
Tartar race,, The Scriptures are preparing for the Ma- 



318 



The Star in the East. 



layan isles, and for the isles of the Pacific sea. The 
great continent of Africa has become the scene of dif- 
ferent missions and translations. North and South Ame- 
rica are sending forth the Scriptures. They are sent to 
the uttermost parts of the earth. They have been sent 
to Greenland, Labrador, and Austral Asia.. We might 
almost say, u There is no speech nor language, where 
' " their voice is not heard." 

And this spirit, for the diffusion of the truth, is not 
confined to Britain. It is found among good men of 
every Christian nation. Perhaps on this day prayers 
are offered up in behalf of the work, in Europe, Asia, 
Africa, and America. Vv r e are encouraged, then, to be- 
lieve, that the time is come, in die first place, by the con- 
sent of good men. When I say good men, I mean reli- 
gious and devout men, whose minds are not entirely oc- 
cupied with the politics and affairs of this world, but 
who are " looking for the consolation of Israel as it 
is expressed in these words, " Thy kingdom come." 

2. Another circumstance indicating that the time is 
at hand, is the general contemplation of the prophecies. 
The prophecies of Scripture are at this time pondered as 
seriously in Asia as in Europe. Even the Jews in the 
Eas^ begin to study the oracles of their prophet Isaiah. 
And, what is more important, the prophecies begin to 
be published among heathen nations : and we may ex- 

, pect that every nation will soon be able to read the di- 
vine decree concerning itself. 

3. The Holy Scriptures are translating into various 
languages. 

When the Gospel was first to be preached to all na- 
tions, it was necessary to give a diversity of tongues ; a 
tongue for each nation ; and this was done by the Di- 
vine Power. But in this second promulgation, as it 
were, of the Gospel, the work will probably be carried 
on by a diversity of translations, a diversity of Scrip- 
tures ; a translation for each nation. Instead of ths 
gift of tongues, God, by his Providence, is giving to 
mankind a gift of Scriptures. 

4. Another circumstance, which seems to testify that 



-The Star in the East* 



319 



this work is of Gca\ is the commotion in the bands of in- 
fidelity agatmt it. " Herod is troubled, and all Jerusa- 
lem with him." A spirit hath issued from the mouth of 
infidelity, which rageth against Him whose Star appear- 
ed in the East, and would destroy the w r ork in its infan- 
cy. It rageth not against the Romish Church in the 
East, though that is Christian ; nor against the Arme- 
nian Church in the East, though that is Christian ; nor 
against the Greek Church in the East, though that is 
Christian : but it rageth against the religion of the New 
Testament, that vital religion which aims at the conver- 
sion of the hearts of men. 

Our Saviour hath said, u The Gospel shall be publish- 
ed among all nations/' But these resist the Divine 
Word, and say it cannot be published in all natiens. 
Our Lord hath said, u Go ye into all the world, and 
preach the Gospel to every creature. " But these allege 
that the Gospel cannot be preached to every creature, for 
ihat " the bond of superstition is too strong, or that the 
influence of Christianity is too weak." 

These are unguarded words, and, ought not to be heard 
in a Christian country. These are presumptuous words, 
arraigning the dispensation of the Most High. Such 
words as these were once spoken by the philosophers of 
Greece and Rome, but the Gospel prevailed, and first 
erected its dominion among them. In process of time 
the barbarous nations of Europe yielded to its sway, of 
which zve are evidences at this day. And the nations of 
Asia will yield to the same pow r er, and the truth will pre- 
vail, and the Gospel shall be preached over the whole 
world. 

• g 5. The last circumstance which we shall mention, as 
indicating that the period is come for diffusing the Light 
of Revelation, is the revolution of nations, and " the signs 
of the times," 

Men of serious minds, who are erudite in Holy Scrip- 
ture, and in the history of the world, look forward to 
great events* They judge of the future from the past. 
They have seen great events ; events which, twenty years 
ago, would have appeared as incredible as the conversion 
of the -whole world tv Christianity,. 



330 



. At no former period have the judgments of heave** 
been so evidently directed against the nations which are 
Galled Christian, as at this day. It is manifest that God 
hath a controversy with his people, whatever be the cause. 
The heathen world enjoys a comparative tranquility. 
But Christian nations are visited in quick succession by 
his awful judgments. What, then, is the cause of the 
judgments of God on his Christian people ? 

It w 7 e believe the declarations of God, in his Holy 
Word, w r e shall ascribe the judgment of Christian nations, 
at this day, to their rejecting, so generally, the testimo- 
ny of Christ. That nation which first " denied his name 
before men," was first given up to suffer terrible judg- 
ments itself, and is now permitted to become the instru- 
ment of inflicting judgments on others. And this is 
agreeable to the ordinary course of God's just and re- 
tributive Providence. That kingdom which first sedu- 
ced others by its infidelity, is now become the instru- 
ment of their punishment. The same retributive Pro- 
vidence is " making inquisition for the blood of the 
Saints." The massacres, fires, and anathemas of a for- 
mer day, filled the minds of men with dismay. We for- 
get these scenes, but all things are present w T ith God. 
And as a nation cannot be punished as a nation in the 
next world for its iniquity, it must be punished in this 
world ; and its " sins will be visited to the third and 
fourth generation."'' For a long time, (as men count 
time,) God kept silence ; but the day of retribution is 
come at last, and the seats of the inquisition must be 
{purged with blood. 

From the fury of these desolating judgments we have 
'hitherto been preserved. u Righteousness exalteth a na- 
tion." (Prov. xvi. 24.) It would appear as if God 
would thus do honour to a Church holding pure doc- 
trine, and to a State united with that Church which hath 
defended the true Faith, amidst the superstitions and 
corruptions which have so long reigned in the Christian 
world. Latterly, indeed, it should seem as if God had 
selected this nation, as formerly his chosen people Israel, 
to preserve among men a knowledge of the true religion ; 



The Star in the East. 



321 



for we have been called to stand up, as it were, " be- 
tween the living and the dead," in defence of Chris- 
tian principles. And although it be true that we have 
fought rather for our country than for our religion, yet 
it is also true that religion is, in present circumstances, 
identified, in a certain degree, with the existence of our 
country. And we trust, that it is in the purpose of Pro- 
vidence, by saving the one, to save the other also. 

Let this nation, then, weigh well what it is, in God's 
moral administration of the world, which saves her at 
this period. Let her beware of infidelity, and of that 
moral taint which ever accompanies it. Is it true that 
any of our chief men begin to " laugh at vice," lifee 
Voltaire ! Let us recal to view the experience of France,* 
W e beheld infidelity gradually infecting that nation, even 
as poison passeth through the human frame, till the 
whole body of the great was saturated. Then was their 
iniquity full, and God's judgment began. Now, though 
it be true that the faith of our Church is pure, that " she 
holdeth the head," that she is founded on the Prophets, 
Evangelists, and Apostles ; though it be true that there 
is in the midst of her a large body of righteous persons, 
men possessing sound learning, enlightened zeal, and 
pure charity ; men who are called by our Saviour " the 
light of the world," and " the salt of the earth ;" yet it 
is equally certain that the greater part of her members 
are not of that description. It is certain that the spot 
of moral disease begins to be visible at a distance. And 
we know not but that the true state of the nation may be 
this, that there is just " salt" enough, (to use the figure 
of the Gospel,) to preserve the body from corruption. 

Let us then weigh well what it is which, in the pre- 
sent circumstances of the world, saves this nation. If 
it be the divine pleasure to save us, w hile other nations 
are destroyed, it cannot be on account of the - greatness 
of our empire, or of our dominion by sea, or of our extend- 
ed commerce. For why should the moral Governor of 
the world respect such circumstances as these P But if 
we are spared, it will be, we believe, on account of our 
maintaining the pure religion of Christ as the religion of 

E e 



322 



The Star in the "EasL 



our land, and of our promoting the knewledge of that re- 
ligion, and of the blessed principles -which accompany it, 
throughout the rest of the xvorld. This may be a consid- 
eration worthy of the divine regard. And this, though 
it be no pledge of our duration, is the chief assurance of 
our perpetuity. On this chiefly, (viz. our being an in- 
strument of good to the world,) must depend our hope 
of surviving the shocks and convulsions which are now 
overwhelming the other nations of Europe. 

Let us now recapitulate the evidences noticed in this 
discourse, which encourage us to believe that the time 
is come for disseminating the knowledge of Christianity 
in the heathen world. 

1. The facility with which Christianity is propagated 
generally in Asia, wherever the attempt has been made. 

2. The peculiar success that has attended our own en- 
deavours to promote the religion of the Bible. 

3. The conversion of illustrious persons in Asia, by 
means of the Bible alone. 

4. The translation of the Bible into almost all the lan- 
guages of Asia ; promising, as it were, a second promul- 
gation of Christianity to the East. 

5. The general contemplation t)f the prophecies in 
Europe and Asia. 

6. The general commotion among the bands of infi- 
delity, who are hostile to the design, both in Europe and 
Asia. 

7. The consent of good men in all Christian nations, 
to promote the design. And, 

6. The preservation of our own country, to carry on 
the work, amidst the ruin or infidelity of other nations. 

Behold, then, my brethren, the great undertaking, for 
the promotion of which you are now assembled. If it 
were in the power of this assembly to diffuse the bless- 
ings of religion over the whole world, would it not be 
done ? Would not all nations be blessed ? You perceive 
that some take a lively interest in this subject, white 
others are less concerned. What is the reason of this 
difference ? It is this : every man, who hath felt the in- 
fluence of religion on his own heart f will desire to extend 



The Star in the East* 



S23 



the blessing to the rest of mankind ; and no one who 
hath lived without a concern about religion, will be so- 
licitous to communicate to others a gift which he values 
not himself. At the same time, perhaps, he is not wil- 
ling to be thought hostile to the work. But there is no 
neutrality here. " He that is not with Christ," in main- 
taining his kingdom on earth, u is against Him." And 
so it appeareth td w God, who searcheth the heart." Ev- 
ery one of us is now acting a part in regard to this mat- 
ter, for which he must give an account hereafter. There 
is no one, however peculiar he may reckon his situation 
or circumstances, who is exempted from this responsi- 
bility. For this is the criterion of obedience in the sight 
of God, even our conduct in receiving or rejecting the 
M record which God hath given of his Son." And no 
man " receiveth this record" in sincerity and truth, who 
will not desire to make it known, to others. You have 
heard of the conversion of Mahometans and Hindoos, 
Yes, our Lord hath said, w Many shall come from the 
East and from the West, and shall sit down with Abra- 
ham, and Isaac, and Jacob, in the kingdom of Heaven ; 
but the children of the kingdom shall be cast out." 

Begin, then, at this time, the solemn inquiry, not 
merely into the general truth of Christ's religion, but 
into its divine and converting power. You observe that 
hn this discourse I have distinguished between the name 
of Christianity and the thing. For it seems there are 
some who have departed from the ancient principles of 
our reformation, who admit the existence of the Spirit 
of God, but deny his influence ; who agree not with the 
Apostle Paul, that the u Gospel cometh to some in -word 
only," and to others u in power, and in the Holy Ghost, 
and in much assurance ;" and who seem to forget what 
our Saviour hath said of the " broad road" and the " nar- 
row way." Begin, then, the important inquiry ; for 
u the time is short," and this question will soon be 
i brought to issue before an assembled world. In the 
mean time I shall offer to you my testimony on this 
subject. 

The operation of the grace of God, in " renewing a 



324 



The Star in the East. 



right spirit within us," (Psal. li.) is a doctrine profess- 
ed by the whole faithful Church of Christ militant here 
on earth. The great Author of our religion hath him- 
self delivered the doctrine, in the most solemn manner 
to the world. " Verily, verily, I say unto you, Except 
a man be born again, he cannot see the kingdom of God." 
Verily, verily : it is an undoubted truth, an unchangeable 
principle of the heavenly dispensation, that except a man 
be renewed in mind by the Spirit of God, he shall not 
have power even to see or behold the kingdom of God. 
What, though many in our day deny this doctrine ? A 
whole nation denied a doctrine, greater, if possible, than 
this. The very name and religion of Christ have been 
denied in our time. But if our Saviour hath declared 
smy one doctrine of the Gospel more clearly than another, 
it is this of a spiritual conversion ; and the demonstra- 
tion of its truth is found in all lands where his gospel is 
known. * Christians, differing in almost every thing 
else, agree in this. Differing in language, customs, co- 
lour, and in country ; differing in forms of worship and 
Church government, in external rites and in internal or- 
der; they yet agree in the doctrine of a change of heart, 
through faith in Christ ; for this hath been the grand 
characteristic of Christ's religion among all nations, 
tongues, and kindreds, where the Gospel hath been 
preached, through all ages down to this day. This is, 
in fact, that which distinguishes the religion of God, in 
Asia, from the religions of men. In every part of the 
earth where I myself have been, this doctrine is pro- 

* The late learned and judicious Palxy has given his dying testimo- 
ny to the truth of this doctrine. (See his Sermons, p. 119.) " A change 
so entire, so deep, so important as this, I do allow to be a conversion ; 
(he had said before, * there must be a revolution of principle ; there 
must be a revolution within and no one who is in the situation above 
described, can be saved, without undergoing it ; and he must necessarily 
be both sensible of it at the time and remember it all his life afterwards. 
It is too momentous an event ever to be forgot. A man might as easily 
forget his escape from shipwreck. Whether it was sudden or whether 
it was gradual, if it was effected (and the fruits will prove that) it was 
a true conversion ; and every such person may justly both believe and say 
It himself, that he was converted at a particular assignable time." 

Paley here speaks the language of the true Church of Christ in all 
ages and nations. 



The Star in the East. 



claimed, as the hope of the sinner and the glory of the 
Saviour. And again, in every place it is opposed, by 
the same evil passions of the human heart. In rude na 
tions, the same arguments are brought against it, in sub- 
stance, which are used here in a learned country. A 
inong ignorant nations, a term of reproach is attached 
to serious piety, even as it is here among a refined pec 
pie ; thereby proving" what our Lord hath taught, that 
the superior goodness inculcated by his gospel would not 
be agreeable to all men ; and that some u would revile 
and speak evil of his disciples, for righteousness' sake 
thereby proving" what the Apostle Paul hath taught, that 
44 the cross of Christ is an offence 1 ' to the natural pride 
of the human heart ; that u the carnal mind is enmity 
against God and that " the natural man receiveth not 
the things of the Spirit of God, because they are spirit- 
ually discerned." 

I have thought it right, my brethren, to deliver to you 
my testimony at this time ; to assure you that the gos 
pel which begins to enlighten the East, is not " another 
gospel," as the Apostle speaks, but the same as your 
own. . There is one Sun ; there is one gospel, v There 
is one Lord, one Faith, one Baptism j" and there is one 
Judgment. May we be all prepared to give our an- 
swer on that day ! 

My brethren, you are now invited to contribute some 
aid toward the extension of the religion of Christ. You 
are now called on to give your testimony to its truth , 
You are now, as it were, to present " your gifts" before 
Him who was born Saviour of the world ; and to send 
back those " glad tidings" to the East, which the East 
once sent to you, namely, that the Light is come, that 
44 the Desire of all nations is come." Let every one 
who prays with his lips, 44 Thy kingdom come," prove 
to himself, at this time, his own sincerity, that he really 
-desires in his heart that the kingdom of Christ should 
come. Blessed is the man, who accounts it not only a 
duty, but a privilege, to dispense " the word of Life" 
amongst his fellow-men. It is, indeed, a privilege, and 
so you will account it hereafter, when you shall behold 



326 



The Star in the East 



all nations assembled before the judgment-seat of Christ*. 
You will then reflect with joy that you were enabled, at 
this time, " to confess His name before men" and to af- 
ford some aid for the in&rease of his government and 
glory upon earth. And let every one who lends this 
aid accompany it with prayer, that the act may be bless- 
ed to himself in awakening his mind more fully to the 
i;nutterable importance of the everlasting Gospel, 

APPENDIX. 



INTERESTING INTELLIGENCE FHOM INDIA. 

From the I^ondon Evangelical Magazine^ for October t 1807. 

\ 

LETTER has been received from the Rev. Mr, 
Ringeltaube, to the Secretary, dated Palamcotta, 
Feb. f, 1807. He has acquired the language so as to 
write it correctly, and speak it with but little hesitation. 

Mr. Ringeltaube has also sent his journal, from Sept. 
12, 1806, to Feb. 6, 1807. He mentions that Dr. Bu- 
chanan had requested the loan of his Bible in the Tamul 
language, as he was about to commence the Malayalam 
translation of the Scriptures immediately, there being 
200,000 Christians in Malayalam, who are ready to re- 
ceive it. Even the Romish bishop, it is said, signified 
his consent to the circulation of the Scriptures among 
his people. The Doctor observes in his letter to Mr* 
Ringeltaube, that he has had singular success in obtain* 
ing ancient manuscripts, in Hebrew, Syriac, &c. M. R* 
greatly rejoiced at this good news ; and sent him his on- 
ly copy of that Bible without delay. 

Ecclesiastical antiquities hi India. 
[We have been favoured by a respectable correspond- 
ent in India, with a copy of a Report, presented by 
a pious clergyman, at the request of the Governor 
qf Madras, concerning the state of the ancient Chris- 




The Star in the East 



327 



ti'ans in Cochin and Travancore. This Report is so 
curious and so interesting, that we shall give the whole 
of it to our readers, assured that they will esteem it, 
as we do, a most valuable and important document, 
It is followed by an account of the Rev. Dr. Buchan- 
an's discoveries.] 

REPORT of the Senior Chaplain of Fort St. George, 
to the Right Honourable Lord William Bentinck, 
Governor of Madras, on the state of the Christians 
inhabiting the kingdoms of Cochin and Travancore ; 
with an article of interesting literary intelligence, con* 
taining an account of the discoveries made by the Rev, 
Dr. Buchanan, in the course of his investigations un- 
dertaken by order of the supreme government in Ben- 
gal. 

44 Public Department. . 
Ci To the Rev. Dr. Kerr^ Senior Chaplain of Fort St. 

George. 

" Rev. Sir, 

44 The Right Honourable the Governor in Council, be- 
ing desirous of availing himself of your vicinity to the 
Malabar coast, to obtain every possible information in 
regard to the establishment, &c. of the Christian Reli- 
gion in that part of the peninsula, I am directed by his 
lordship in council, to desire that so soon as the state of 
your health and the season will permit, you will proceed 
to the provinces on that coast ; and you will forward to 
me, for the information of government, such accounts as 
you may be able to collect, of the first introduction of 
Christianity into India-*— of the arrival of the different 
sects who have been, or may be, in existence- — of their 
general history, and of the persecutions to w hich they 
may have been exposed — of their success in making pro- 
selytes- — of their church establishment, and of the source 
from which they are maintained, and with all other cir- 
cumstances connected with this important subject. I 
have the honour to be, Rev. Sir, your most obedient 
humble servant, 

Fort St. George* (Signed J G. G. KEBLEo. 
June 28, 1806* Sec. to Gwernrntnt? 



y2t 



The Star in the Ea*t< 



" To the Right Honourable Lord William C. Bentmck t 
Governor in Council, &?c. fcfc. 
" My Lord, 

" When at Mysore, I was honoured by the receipt of 
Mr. secretary Keble's letter, dated the 28th June last ; 
and finding my general health much improved, I resol- 
ved to proceed to the Malabar coast, in search of the in- 
formation required by your lordship in council, regard- 
ing the Christians inhabiting that part of the peninsula : 
— an investigation which I have found as interesting as 
it is important, whether it regards humanity at large, or 
as it is connected, in a political view, with the British 
interests in this country. 

" To view the extensive field pointed out for my in- 
quiries minutely, would require much more of my time 
than could be well spared from my other public avoca- 
tions ; and as I learned the Rev. Dr. Buchanan was nomi- 
nated by the government of Bengal, to travel over the 
same ground, for purposes somewhat similar, I did not 
think it incumbent on me to take up more than a general 
view of the subject, and I directed my attention accord- 
ingly, not so much to details as to matters of compre- 
hensive import. 

a The first object to which the orders of government 
refer, is, to an account of the introduction of Christianity 
into this country. 

u There can be no doubt whatever, that the St. Thome 
Christians settled on the Malabar coast at a very early 
period of the Christian church ; from whence they, at 
one time, spread in various directions as far even as 
Mileapoor, and St. Thomas's Mount but to derive 
authentic information as to the time of their arrival, is 
at present no easy task. 

" From the confusion arising from the imperfection 
of Hindoo chronology, from the desire, which these Chris- 
tians have to derive their origin from the earliest possi- 
ble times, (which may perhaps have introduced false tra- 
ditions among them), and as all their authentic records 
sffe reported to have been destroyed during the persecu- 



The Star in the East. 



329 



tions of the church of Rome ; from all these circumstan- 
ces, whether we refer to the Hindoo accounts, to the 
St. Thome Christians themselves, or to their persecu- 
tors, the Roman Catholics, we are not likely to arrive 
at any certain conclusion as to the exact time of their es- 
tablishment in Malabar. Some circumstances, however, 
may be collected from undoubted authority, by which it 
may be inferred, that they have been for nearly fifteen 
centuries established in India ; for we find, in ecclesias- 
tical history, that at the first council at Nice, in the year 
325, a bishop from India was amongst the number com- 
posing that memorable synod ; and, in the creeds and 
doctrines of the Christians of Malabar, internal evidence 
exists of their being a primitive church ; for the supre- 
macy of the Pope is denied, and the doctrine of Tran- 
substantiation never has been held by them ; and they 
regarded and still regard the worship of images as idola- 
trous, and the doctrine of purgatory to be fabulous : — 
moreover, they never admitted as sacraments, extreme 
unction, marriage, or confirmation : all which facts may 
be substantiated on reference to the acts of the Synod 
established by Don Alexis De Menezes, archbishop of 
Goa, at Udiamper, in the year 1599. 

" The history of this council will be found most ably 
detailed in a work printed in French, and entitled, " the 
history of Christianity in India," published at the Hague, 
in the year 1724, by La Croze, the celebrated librarian 
to the king of Prussia. 

u The object of this work was to deduce, from authen- 
tic materials, the rise, progress, and establishment of 
Christianity in the East ; and to hold up to disgrace, and 
to merited indignation, the bigotted and unworthy con- 
duct of the Roman Catholic church, in the persecution 
set on foot by her emissaries, under her avowed sanc- 
tion, against the primitive Christians, who were found 
settled on the coast of Malabar ; and La Croze seems 
to have discharged his duty to the public in a most faith- 
ful, interesting, and able manner. 

" When the Portuguese first arrived in this country, 
in the beginning of the sixteenth century, they found a 



330 



The Star in the East. 



Christian church using the Syrio-Chaldaic language, es- 
tablished in the neighbourhood of Cranganore ; and, 
though it was published to the world many centuries 
before that period, that such a church existed, yet we 
find their ignorance expressed in the wonder which it. 
excited. 

" These Christians met the Portuguese as natural 
friends and allies, and rejoiced at their coming ; but the 
Portuguese were much disappointed at finding the St. 
Thome Christians firmly fixed in the tenets of a primi- 
tive church ; and soon adopted plans for drawing away 
from their pure faith, this innocent, ingenuous, and re- 
spectable people : however, after using for nearly a -cen- 
tury,, all. the customary arts and abominable persecutions 
of the church of Rome, to no purpose, Don Alexis De 
Meneses, the archbishop of Goa, appeared amongst 
them ; and, by his commanding influence, his zeal, and 
Jiis learning, and on the authority of what he called the 
Council of Udiamper,. forced the Syrian Metropolitan, 
his priests, and people, into the Roman pale. The arch- 
bishop, however, had not long quitted the scene of this 
triumph of bigotry, ere the people sighed for their old 
religion, and cherished it in private ; but on the 22d of 
May, 1653, they held a congress at Alingatte, and great 
numbers, headed by their Metropolitan, revolted public- 
ly from the Romish communion ; nor has all the influ- 
ence of the Roman pontiff, and the kings of Portugal, 
been able to draw them away again from their old faith. 

44 Leaving the history of this interesting people, which 
is affectingly delineated in La Croze's book, I shall, in 
this report, confine myself more particularly to the ex- 
isting state of Christianity in Malabar ; and, in order 
that your lordship may have the subject clearly before 
you, I shall consider each sect of Christians by itself, 
under the head of, 1st, St. Thome, or Jacobite Chris- 
tians ; — 2dly, the Syrian Catholics, who have been for- 
ced from the Jacobite Church into the Romish pale ; 
and, 3dly ? the Latin Church, 



/ 



The St*r in the East. 



331 



St. Thome, or Jacobite Christians. 

u These people, who still retain their ancient creed 
and usages, consider themselves as the descendants of 
the flock established by St. Thomas, who is generally 
esteemed the Apostle of the East. Their ancestors emi- 
grated from Syria, and the Syrio-Chaldaic is the lan- 
guage in which their church service is still performed. 
They admit no images within their churches, but a fig- 
ure of the Virgin Mary with the child Jesus in her arms, 
which is considered merely as an ornament, and not a 
subject for idolatrous worship. They are generally de- 
nominated by the country people, Nazaranee Mapilles* 
Nazaranee is obviously derived from Nazareth ; but 
the origin of the word Mapillah is variously accounted 
for i— by some it is ingeniously supposed to refer to the 
Virgin and Child, the only image admitted within their 
churches ; as Ma implies Mother, in various languages, 
derived from the Sungscrit; and Pillah, Child. Others 
again, construe the term to indicate the rank originally 
conferred on these Christians by the sovereign of Mala- 
bar. Poolah, signifies a class, in a state synonymous 
with our secretaries. Ma or Maha signifies great or 
.superior* The term Mapillah is indiscriminately appli- 
ed to Jews and Musselmen as to these Christians, dis- 
tinguishing each by the prefix of the Jew, Syrian, or 
Nazaranee, or M tsselman. 

44 It is certain that grants of honour and emolument 
were formerly possessed by these Christians, given to 
them by a king of Malabar, named Peremaul, engraven 
on copper, five of which engravings are still in existence ; 
a facsimile of which I have seen in the possession of the 
resident of Travancore. 

u It has been long believed, that these Christians held 
the tenets of the Nestorian heresy, and that they were 
obliged to leave their own country in consequence of 
persecution : however, it appears that the creed which 
they now follow denies that heresy, and seems to coin- 
cide in several points with the creed of St. Athanasius, 
but without its damnatory clauses. 

" Baron Von Wrede has w r ritten a memoir on the sub- 



332 



The Star in the East 



ject of these Christians, which appeared in the 7th vol- 
ume of the Asiatic Researches, and which has the me- 
rit of calling our attention to these people ; though it is 
no better than a lame transcript of information, which 
may be fully and satisfactorily obtained in La Croze's 
book, from whence every material part of that memoir 
is obviously taken : indeed, wherever the Baron departs 
from his author, he becomes less interesting, or misleads 
his reader. That the Christians in Malabar were early 
taught the tenets of Nestorius, is proved by La Croze, 
on the direct authority of Cosmas, an Egyptian mer- 
chant, (himself a Nestorian,) who published his voyage 
to India in the year 547. It seems, however, not im- 
probable that Christianity had been planted on these 
shores, long before the time of Nestorious ; and, I am 
inclined to regard the tradition of its having spread hith- 
er in the age of the Apostles, as very far from fabulous. 5 * 

" With respect to their religious tenets, writers may 
and will disagree : upon such subjects human reason 
avails nothing. The disputes which on these points have 
agitated the world, are in general no better than the per- 
verse offspring of verbal differences. 

44 The following is a version of the present creed of 
these people, being a written communication from the 
Metropolitan to the Resident at Travancore : 

44 In the name of the Father, Son, and Holy Ghost, 
" We, the Christians, believers in the religion of Jesus 
44 Christ, subject to the jurisdiction of Mar Ignatius, 
44 patriarch of Antioch, being loyal Jacobians,f hold the 
following creed : 

* Eusebius informs us that there were Christians in India as early as 
the year 189, who had the Gospel of St. Matthew in Hebrew, which 
they declared was received from St. Bartholomew. 

y Eastern Christians who renounce the communion of the Greek 
church, who differ from it both in doctrine and worship, may be com- 
prehended under two distinct classes. To the former belong the Mo- 
nophvsites, or Jacobites, so called from Jacob Albardai, who declare it 
as their opinion that in the Saviour of the worid there is only one na- 
ture ; while the latter comprehends the followers of Nestorius, frequent- 
ly called Chaldeans, from the country where they principally reside, and 
who suppose that there are two distinct persons or natures m the Son 
of God. The Monophysites are sub-divided into two sects or parties, 
the one African and the other Asiatic. At the head of the Asiatics is 
the patriarch of Antioch, who resides for the most part in the monastery 



The Star in the East. 



" We believe in the Father, Son, and Holy Ghost, 
" three Persons in one God, neither confounding the 
" persons, nor dividing the substance, one in three, and 
u three in one. 

" The Father generator, — the Son generated, — and 
M the Holy Ghost proceeding. 

u None is before nor after other in majesty, honour, 
" might, and power; co-equal, unity in trinity, and trim- 
u ty in unity. 

u We do not believe with Aerius and Eunomius, that 
" there are three different and separate substances. 

" We do not believe, as Sabeliius believes, by con- 
u fusion of substance. 

" We do not believe, as Macedonius said, that the 
" Holy Ghost is less than the Father and Son. 

" We do not believe, as Mawney and fMarcianus 
" said, that the body of Christ was sent down from hea- 
u ven. 

" We do not believe as Julianus^: said, that Christ 
" was only man. 

u We do not hold, as Nestorius, the doctrine of two 
44 natures, and two substances in the Messiah. 

u We do not believe, as the Chalcedonians said, that 

there are two natures in the Messiah. 

u But we believe, by the doctrine of the Trinity, that 
" the Son is co-equal with the Father, without begin- 

of St. Ananias, which is situated near the city of Merdin, and sometimes 
at Merdin, his episcopal seat ; as also at Amida, Aleppo, i\\d other Sy- 
rian cities. The government of this prelate is too extensive; and the 
churches over which he presides too numerous to admit of his perform- 
ing 1 himself all the duties of his high office ; and therefore a part of the 
administration of the pontificate is given to a kind of colleague, who is 
called the Maphrian or Primate of the East, and w hose doctrines and 
discipline are said to be adopted by the Eastern church beyond the Ti- 
gris. This Primate used formerly to reside at Tauris, a city on the 
frontiers of Armenia; but his present habitation is the monastery of St, 
Matthew, which is in the neighbourhood of Mousul, a city of Mesopota- 
mia. It is further observable, thai all the patriarchs of the Jacobites as- 
sume the denomination of Ignatius. — Mosheim, vol. 4. Section xi. pa<re 
257. * 

f These I suppose mig;ht be Mares and Marcian. 

i Perhaps Julian, Bishop of Halle arnassus, 

F f 



334 



The Star in the East. 



" ningx>r end ; that in the appointed time, through the dis- 
" position of the Father and Holy Ghost, without dis- 
joining from the right side of the Father, he appeared 
" on earth for the salvation of mankind — that he was born 
" of the Virgin Mary, through the means of the Holy 
u Ghost, and was incarnate, God and Man. So that in 
cc the union of the divine and human nature, there was 
u one nature and one substance. — So we believe." 

" The service in their church is performed very nearly 
after the manner of the church of England ; and when 
the Metropolitan was told that it was hoped that one 
day an union might take place between the two church- 
es, he seemed pleased at the suggestion. 

" The present Metropolitan, Mar Donisius, is now 
old and infirm, but a very respectable character, and of 
the most venerable and prepossessing appearance. A 
person has been sent from Mousul, a city in Mesopota- 
mia, to succeed to his station, in the event of his de- 
cease ; — but this stranger, ignorant of the language of 
the country, with the character of being violent in his^ 
temper, and not averse, as it is supposed, to the views 
of the Romish church, it is to be hoped, wiH be pre- 
vented from ever taking charge of this precious remnant 
of a pure and valuable people. 

a The Metropolitan has several archdeacons and dea- 
cons under him, who act as Vicar-Generals. They have 
fifty-five churches : and the number of their people, as 
given in to the Resident, is estimated at 23,000. 

u The residence of their Metropolitan is at Candenatte^ 
twelve or fourteen miles inland from Cochin. In some 
of their churches divine service is performed in the Sy- 
rian and Latin ritual alternately, by the priests of the 
Christians of St. Thome, who have adhered to their an- 
cient rites, and those who have been united to the church 
of Rome.* When the latter have celebrated mass, they 
carry away the images from the church before the others 
enter. 

--" The character of these people is marked by a stri- 

* This shows a spirit of toleration and Christian liberality, very <lif» 
ferent from the bigotry of the Romish ChiircE. 



The Star in the Eaat. 



king superiority over the Heathens in every moral ex- 
cellence ; and they are remarkable for their veracity and 
plain dealing. They are extremely attentive to their re- 
ligious duties ; and abide by the decision of their Priests 
and Metropolitan in all cases, whether in spiritual, or, 
as I heard, in temporal affairs. They are respected very 
highly by the Nairs, who do not consider themselves 
defiled by associating with them, though it is Well known 
that the Nairs are the most particular of all the Hindoos 
in this respect ; and the Rajahs of Travancore and Co- 
chin, admit them to rank next to Nairs. Their num- 
bers, it is conjectured, are underrated in the statement 
given to the Resident, as it is generally supposed that 
they may be estimated at 70 or 80,000. They are not 
persecuted ; but they are not permitted to make con- 
verts, by the governments under which they reside ; and 
it is supposed, that many respectable Hindoos would be 
happy to join their sect, were it not for this circumstance : 
but at present they suffer, as far as I can learn, no other 
hardship. 

" If good men from Syria could be obtained, not as 
parish priests, but to superintend and regulate their con- 
cerns, 1 conceive it would be a great blessing to these 
good people. 

" The direct protection of the British government has 
been already extended to them ; but as they do not re- 
side within the British territories, I am somewhat doubt- 
ful how far it may be of use to them. 

u To unite them to the church of England, would, in 
my opinion, be a most noble work : and it is most de- 
voutly to be wished for, that those who have been driv- 
en into the Roman pale might be recalled to their an- 
cient church : a measure which it would not, I imagine, 
be difficult to accomplish, as the country governments 
would, it is supposed, second any efforts to that purpose, 

" Their occupations are various as those of other 
Christians; but thev are chiefly cultivators and artizans ; 
and some of them possess a comfortable, if not a splen- 
did independence. Their clergy marry in the same man- 
ner as Protestants. Their residence is entirely inland.** 



The Star in the East* 



Syrian Roman Catholics. 
" These people, as stated above, were constrained to 
join the Latin church, after a long struggle for the pow- 
er of maintaining their purity and independence ; and 
btill appear a people perfectly distinct from the Latin 
diurch, being allowed to chant and perform all the ser- 
vices of the church of Rome in the Syrio-Chaldaic lan- 
guage by a dispensation from the Pope. They live un- 
der the authority of the Metropolitan of Cranganore and 
the Bishop of Verapoli, and dress differently from other 
priests. They wear a white surplice, while the priests 
of the Latin communion wear black gowns, like the Ca- 
puchin friars of Madras. The Roman Catholic Syrians, 
it is thought, are much more numerous than the mem- 
bers of the original church. Their clergy are spread 
through the ancient churches, and, by retaining their 
language, and acting under the direction of the church 
of Rome, they leave no means unessayed to draw over 
their primitive brethren to the Latin communion. It 
appears to me, that they are allowed to use their origin- 
al language, and to frequent the original church, entire- 
ly with this view ; and as far as I can learn, their num- 
bers are gaining ground. There are said to be eighty- 
six parishes of Roman Catholic Syrians subject to the 
dioceses of Cranganore and Verapoli. Their priests to 
the number of four hundred, are styled Catanars, which 
is a Syrian appellation ; their congregations are reported 
at 90,000 (old and young included) agreeably to the last 
return transmitted to Rome. — There is an inferior or- 
der of priests, who are called Chiamas, in number about 
120. The Hindoos have, as far as I can learn, a much 
greater respect for the Christians of the original church, 
than for the converts of the Latin communion ; which 
may be accounted for by their not associating with the 
lower orders of people. Attached to each church is a 
convent, where the Catanars reside in community, there 
being three, four, or five to each church. The service 
is performed weekly, in rotation. — There is a seminary 
at the college of Verapoli for the education of the Syrio- 
Roman Catholics^ and also one for the Latin church* 



The Star in the £as?> 



337 



The Syrio-Roman Catholics are chiefly engaged, as al- 
ready mentioned, in drawing their ancient brethren with- 
in the Romish pale ; but it appears that some of them 
have been employed formerly in extending the general 
object of conversion over the peninsula. I saw one of 
their churches, at a village near Pillambacldy, about thir- 
ty miles on the Madras side of Trichinopoly ; and I 
heard of several others. They had at this village adopt- 
ed the use of a sawmy coach, like that of the Heathens, 
with the Crucifix and the Virgin Mary in it, instead of 
the Hindoo sawmy.- — Their church was much out of re- 
pair : and the ignorance of the few Christians remain- 
ing in charge of it is striking : the letters I, N, R, I v 
over the figure of our Saviour on the cross, being abso 
lutely inverted ; nor did the priest who visits them ever 
notice the circumstance. They read prayers in Mala- 
bar, according to the ritual of the church of Rome. 
Their church appears to have been once respectable, \ di 
is now fallen into decay." 

Latin Roman Catholics. 
44 Within the provinces of Travancore and Cochin 
there are one archbishop and two bishops : — the arch- 
bishop of Cranganore and the bishops of Cochin and 
Verapoli. 

44 The two former have sees, the latter is titular. The 
archbishop of Cranganore and the bishop of Cochin are 
nominated by the queen of Portugal, after the following 
manner -Three names are sent, (when either of these 
sees become vacant,) by the sovereign of Portugal to the 
Pope ; and the Roman Pontiff is bound to select the 
name that stands first, and to issue his brevet or patent 
accordingly. 

44 Thev are subject in all spiritual concerns to the pri- 
mate of *Goa ; who has power also during a vacancy, of 
sending from Goa a locum tenens, who is styled Padre 
Governador. — Both sees are at this moment filled by 
such. 

44 The titular Bishop, who resides at the college of 
Verapoli, is appointed directly by the Pope, and is sub- 
ject to no jurisdiction but that of his holiness, or the pro- 

r f 2 



338 



The Star in the Last, 



paganda at Rome.* — This mission being more suscepti- 
ble of control and regulation than the others, has been 
countenanced by the honourable company, as the follow- 
ing copy of a Proclamation issued by the government oi 
Bombay will show. 

" PROCLAMATION. 

a The honourable the Court of Directors of the hon- 
%l ourable English East India Company, having been plea- 
i{ sed to order that the ecclesiastical jurisdiction of the 
" Roman Catholic churches under this government, shall 
" be withdrawn from the Archbishop of Goa, and re~ 
" stored to the Carmelite Bishop of the apostolic mission, 
u the President in Council has accordingly resolved, that 
vfc the said restitution shall take place on the first of the 
ki ensuing month ; from which time he hereby enjoins 
u all the Catholic inhabitants in Bombay, as well as the 
}' several factories and settlements subordinate thereto, 
" to pay due obedience in spiritual matters to the said 
fw bishops, on pain of incurring the severe displeasure of 
f - government. 

^ By order of the honourable the Governor in 
Council, 

{ Bombay Castle. > (Signed) WILLIAM PAGE^ 
? 2d Aug. 1791." J Secretary. 

" The priests attached to the college of Verapoli are 
;ui Carmelites, united to the apostolic mission at Bom- 
bay, but not subject to it. The jurisdiction of each is 
not marked by distinct bounds ; the parishes and church- 
es being so intermingled, that it is difficult to form a 
right notion of their extent. The bishop of Cochin, 
however, may be said to have a control over all the Ro- 
mish churches situated on the seacoast, immediately, 
(with few exceptions,) from Cochin to Ramnad, and 
thence round the whole island of Ceylon : the churches, 
^re numerous ; but as they are in general poor, and are 
obliged to be supplied with priests from Goa, it would 
appear that one vicar holds, upon an average, five or six 
churches. The number of Christians composing these 



The Star in the Bast* 



churches must be great, as all and every of the fisher- 
men are Roman Catholics. — The Bishop of Cochin usu- 
ally resides at Quilon. There are very few European 
clergy, (not above seven or eight,) under the three juris- 
dictions, and none of them men of education ; and it 
cannot be expected that the native priests, who have been 
educated at Goa, or at the seminary at Verapoli, should 
know much beyond their missals and rftiials. — The La- 
tin communicants, in the diocese of Verapoli, are esti- 
mated at 35,000— The catechuman suffers no persecu- 
tion on account of his religion, when once converted ; 
but the country governments are excessively jealous up- 
on this point, and do their utmost to discountenance any 
conversion. 

" The converts are from various^ casts, viz. Chegas 
or Teers, — Muck was and Pullers ; and there can be no 
doubt but that many of higher casts would be baptized, 
if they did not dread the displeasure of their govern- 
ments. ' 

" It is well known that the Roman religion was intro- 
duced by the Portuguese, at the commencement of the 
sixteenth century ; the number converted in each year, 
upon an average, reach to nearly 300 :— the number of 
course, naturally diminishes. The morality of the con- 
verts is very loose ; and they are generally inferior in 
this respect to the heathens of the country." 

GENERAL OBSERVATIONS. 

u Reflecting on the whole subject, several suggestions 
present themselves to my mind ; and I shall not be con- 
sidered as deviating from the line of my profession, or 
the intention of your Lordship, in calling for my Report, 
by offering some opinions to government, which in a 
moral and political view, seem of the highest importance. 
It appears, from the foregoing statement, that pure Chris- 
tianity is far, very far, from being a religion for which 
the highest cast of Hindoos have any disrespect ; and 
that it is the abuse of the Christian name, under the 
form of the Romish religion, to which they are averse* 
We have, my Lord 3 been sadly defective in what we 



3 iO The Star in the East, 

owed to God and man, since we have had a footing i~* 
this country, as well by departing most shamefully from 
our Christian profession ourselves, as in withholding 
those sources of moral perfection from the natives, which 
true Christianity alone can establish ; and, at the same 
time, we have allowed the Romanists to steal into our 
territories, to occupy the ground we have neglected to 
cultivate, and to bring an odium on our pure and hon- 
ourable name as Christians. The evil would be less, 
were it not well known that many of the Romish priests, 
and their people, who have thus been allowed to grow 
numerous under our authority, are supposed to be far 
from well affected to the government under which they 
reside ; indeed, in many instances, the Roman clergv are 
the natural subjects of nations at enmity with ourselves, 
at the same time that they are eminently qualified by 
their influence in their profession, to do us the greatest 
mischief, by spreading disaffection throughout every part 
of the extended country. The Reman Catholic religion, 
my Lord, I believe I may say, without offence to truth 
or charity, has almost always been made a political en-, 
gine in the hands cf its government ; and we must be 
blinded indeed, by our oka confidence, if we do not cal- 
culate on its being so used in this great and rich coun- 
try, where it has established a footing amongst an igno- 
rant people ; especially when it is so well understood that 
our Eastern possessions have been a subject of the great- 
est jealousy to all the rival nations of Europe. In my 
humble opinion, my Lord, the error has been in not ha- 
ving long ago established free* schools throughout every 

* To give English morals to the natives in their purity., \vc must, I 
imagine, make them rend English books. Translations have hitherto 
been very defective in the different country languages ; besides, they 
must be extremely circumscribed in number, I do not think the natives 
will come to us freely but to learn English. This they consider as the 
key to fortune ; and, on the coast the most strict of ihe Bramins will 
have little hesitation, as far as I can learn, in permitting their children 
to attend a free school far the purpose of learning it ; for they despise 
us too much to suppose there is any danger of overturning the princi- 
ples of Bramhiism. But their ill founded, ridiculous principles must be 
shaken to the very foundation, by the communication of such liberal 
knowledge as a Christian can instil into the minds of youth, and fix 
there by means of English books ; and all this, without making' any alarm- 
ing attack directly on the religion of the Hindoos, 



''Hie Star in the East 



341 



part of this country, by which the children of the natives 
might have learned our language, and got acquainted 
with our morality. Such an establishment would, ere 
this, have made the people at large fully acquainted with 
the divine spring, from whence alone British virtue must 
be acknowledged to flow. This would have made them 
better acquainted with the principles by which we are 
governed : they would have learned to respect our laws, 
to honour our feelings, and to follow our maxims : where- 
as they appear to me, generally speaking, at this mo- 
ment, as ignorant of their masters as on their first land- 
ing on these shores. I speak not of interfering with their 
religious prejudices, or endeavouring to convert the na- 
tives by an extraordinary effort on the part of the British 
government. Conversion, in my opinion, must be the 
consequence which would naturally flow from our at- 
tention to their moral instruction, and their more inti- 
mate acquaintance with the English character. 

" I do not mention this as an experiment, the result 
of which might be considered as problematical : the ex- 
periment has been already made, and the consequences 
have proved commensurate with the highest expectation 
which reasonable men could entertain. The Danish 
P*Iission, united with the Society for propagating the 
Gospel, have sent some good men into this country, with 
the laudable view of spreading true Christianity through- 
out our Eastern possessions ; and the names of Swartz, 
Gerricke, and others, will ever be remembered by num- 
bers of our Asiatic subjects, of every cast and descrip- 
tion, with veneration and affection : and there are hap- 
pily still living some amongst us of the same character. 

u It is true, that the object they had more particularly 
in view, has, in some measure, failed : and few good 
converts, it is generally imagined, have been made ; but 
let it be remembered also, that they have laboured un- 
k der every possible disadvantage ; they have scarcely en- 
joyed a mere toleration under our government, and re- 
ceived no kind of assistance whatsoever ; that they were 
few in number, and perhaps I may say, without injustice, 
that they erred, (as the best might err,) in the means 



342 



The Star in the East? 



which they adopted : but that they have done much good 
by the purity of their lives, and by their zeal in spread- 
ing instruction. This will admit of no denial ; and I 
doubt not that I may say, without the danger of contra- 
diction, that few and poor as these men have been, with- 
out authority or power to support them, a greater and 
more extended portion of heart-felt respect for the Euro- 
pean character has been diffused by their means through- 
out this country, than by all the other Europeans put 
together. We have, in my humble opinion, my Lord, 
kept ourselves too far from the natives : we have de- 
spised their ignorance, without attempting to remove it y „ 
• — and we have considered their timidity, (the natural 
result of their being trampled upon by one race of con- 
querors after another,) also as an object for our contempt ; 
at the same time, that we have viewed the cunning of 
their character, (which is ever the natural resource of 
ignorance and weakness,) as the completion of all that 
is vile and deceitful. — Thus have we continued a system 
of neglect towards the interests of our native subjects, 
in points the most essential to their every happiness, 
throughout the whole of our governments in this coun- 
try. Fain, my Lord, would I see a change in this par- 
ticular ; and I seize the opportunity which the present 
moment affords, to press the justice and the policy of the 
measure on the attention of your lordship's government. 

Having the honour to remain, with the highest res- 
pect, my Lord, your Lordship's faithful, and obedient 
humble servant, 

(Signed) R. H. KERR. 

Senior chaplain of Fort St. George* 

u Madras, Nov. 3, ISO 3." 

LITERARY INTELLIGENCE. 
u The Rev. Dr. Buchanan, who left Bengal some 
months ago, with the view of proceeding to Travancore* 
to inquire into the state of the Syrian Christians, arrived 
in that country about the beginning of November last, 
having travelled from Calcutta to Cape Comorin by land. 
His highness the Rajah of Travancore was pleased to at- 



The Star in the East. 34* 

ford to Dr. Buchanan the most liberal assistance in the- 
prosecution of his inquiries. About the middle of No- 
vember, Dr. Buchanan proceeded from the sea-coast in- 
to the interior of the country, northeast from Quilon, to 
visit the ancient Syrian churches, situated amongst the 
low hills at the bottom of the high Ghauts, which divide 
the Carnatic from Malayala. The face of the country 
in general, in the vicinity of the mountains, exhibits a 
varied scene of hill and dale, and winding streams. 
These streams fall from the mountains, and preserve 
the valleys in perpetual verdure. The woods produce 
pepper, cardamoms, and cassia, or wild cinnamon ; also 
frankincense and other aromatic gums. What adds 
much to the grandeur of the scenery in this country is, 
that the adjacent mountains of Travancore are not bar- 
ren, but are covered with teak forests, producing the lar- 
gest timber in the world. 

u The first view of the Christian churches, in this se- 
questered region of Hindostan, connected with the idea 
of their tranquil duration for so many ages, cannot fail 
to excite pleasing emotions in the mind of the beholder. 
The form of the oldest buildings is not unlike that of 
some of the old parish churches in England ; the style 
of building in both being of Saracenic origin. Thej 
have sloping roofs, pointed arch windows, and buttress- 
es supporting the walls. The beams of the roof being 
exposed to view, are ornamented; and the ceiling of the 
choir and altar is circular and fretted. In the cathedral 
churches, the shrines of the deceased bishops are placed 
on each side of the altar. Most of the churches are 
imiltof a reddish stone, squared and polished at the quar- 
ry ; and are of durable construction, the front wall of the 
largest edifices being six feet thick. The bells of the 
churches are cast in the founderies of Travancore. 
Some of them are of large dimensions ; and have inscrip- 
tions in Syriac and Malay alim. In approaching a town 
in the evening, the sound of the bells may be heard at a 
distance among the hills ; a circumstance which causes 
the British traveller to forget for a moment that he is in 
Hindostan, and reminds him of auother country. When 



344 



The Star in the East. 



Dr. Buchanan arrived at the remote churches, he was in- 
formed by the inhabitants that no European had, to their 
knowledge, visited the place before. The Romish priests 
do not travel thither, there being no church of their com- 
munion in that quarter. 

" The number of Syrian churches is greater than has 
been supposed. There are at this time, fifty-five church- 
es in Malayala, ^ acknowledging the Patriarch of Anti- 
och. The church was erected by the present bishop, in 
1793. 

" The Syrian Christians are not Nestorians. For- 
merly, indeed, they had bishops of that communion ; but 
the liturgy of the present church is derived from that of 
the early church of Antioch, called Liturgia Jacobi 
Apostolu They are usually denominated Jacobites ; but 
they differ in ceremonial from the church of that name 
in Syria, and indeed from any existing church -in the 
world. Their proper designation, and that which is 
sanctioned by their own use, is Syrian Christians, or 
the Syrian church of Malayala. 

" The doctrines of the Syrian church are contained 
in a very few articles; and are not at variance, in essen- 
tials, with the doctrines of the church of England. 
Their bishops and metropolitan, after conferring with 
his clergy on the subject, delivered the following opi- 
nion : " That an union with the English church, or at 
least such a connexion, as should appear to both church- 
es practicable and expedient, would be a happy event, 
and favourable to the advancement of religion." It is 
in contemplation to send to England some of the Syrian 
youth for education and ordination. 

44 The present bishop, Mar Dionisius, is a native of 
Malayala, but of Syrian extraction. He is a man of re- 
spectable character in his nation, and exercises himself 
in the pious discharge of the duties of his high office. 
He is now 78 years of age, and possesses a venerable as- 
pect, his white beard descending low to his girdle. On 

* Malayala comprehends the mountains, and the whole region with- 
in them, from Cape Gomorin to Cape Eli, whereas, the provinc e of Ma- 
labar, commonly so called, contains only the Northern Districts ; not in- 
cluding the country of Tr avancore. 



The Star in the East. 



345 



public occasions he wears the Episcopal mitre ; and is 
robe^. in a white vestment, which covers long garments 
of red silk ; and in his hand he holds the pastoral staff. 
The first native bishop was ordained by the Romish 
church in 1663 : but he was of the Romish communion. 
Since that period, the old Syrians have continued, till 
lately, to receive their bishops from Antioch ; but that 
ancient patriarchate being now nearly extinct, and in- 
competent to the appointment of learned men, the Chris- 
tian church in Malayala looks henceforth to Britain for 
the continuance of that light which has shown so long in 
this dark region of the world. 

44 From information given by the Syrian Christians, it 
would appear that the churches of Mesopotamia and 
Syria (215 in number) with which they are connected, 
are struggling with great difficulties, and merely owe 
their existence to some deference for their antiquity ; 
and that they might be expected soon to flourish again, 
if favoured with a little support. It would be worthy 
the church of England to aid the church of Antioch in 
her low estate. The church of England is now what 
the church of Antioch once was. The mode in which 
aid can be best afforded to Christians under a foreign 
power in the East, is not chiefly by contributions of 
money, but by representing to those governments, with 
which we may have friendly intercourse, that these 
Christians are of the same religion with ourselves : and 
that we are desirous that they should be respected. The 
argument, from the sameness of religion, is well under- 
stood by all Asiatic princes, and can never fail when 
seriously proposed ; for they think it both natural and 
obligatory that every government should be interested 
in those who are of its own religion. There are two 
circumstances which invite us to turn our eyes to the 
country of 44 the first generations of men." The tolerant 
spirit of the Wahabian Mahomedans, is a fair prognos- 
tic ; and promises to aid our endeavours to restore to an 
ancient community of Christians the blessings of know- 
ledge and religious liberty. Another favourable cir- 
cumstance is, t some of the churches in Mesopota- 
mia, in one of which the Patriarch of Antioch now re- 



346 



The Star in the East* 



sides, are said still to remain in their pristine state, and 
to have preserved their archives and ancient manuscript 
libraries. A domestick priest of the Patriarchy now in 
Cochin, vouches for the truth of this fact* We know 
from authentic history, that the churches between the 
rivers escaped the general desolation of the Mahomedan 
conquest, in the seventh century, by joining arms with 
the Mahomedans against the Greek Christians, who had 
been their oppressors. The revival of religion and let- 
ters in that once highly-favoured land, in the heart of 
the ancient world, would be, in the present circumstan- 
ces of mankind, an auspicious event. 

u The Syrian Christians in Malayala still use the Sy- 
riac language in their churches ; but the Malayalim, or 
proper Malabar, (a dialect distinct from the Tamul,) is 
the vernacular tongue. They have made some attempts 
to translate the Syriac scriptures into Malayalim; but 
have not hitherto had the suitable means of effecting it. 
When a proposal was made of sending a Malayalina 
translation to each of their 55 churches, as a standard 
book, on condition that they would transcribe it, and 
circulate the copies among the people,— the elder re- 
plied, That so great was the desire of the people in 
general, to have the Bible in the vulgar tongue, that it 
might be expected that every man who could write », 
would make a copy on clhs, (palm leaves,) for his own 
family. 

" It ought to be mentioned, to the praise of the pre- 
sent bishop of the Romish church on the coast of Mala- 
bar, that he has consented to the circulation of the Scrip- 
tures throughout his diocese. The Malayalim transla- 
tion acquires from this circumstance, an increased im- 
portance 1 since there will be now upwards of 200,000 
Christians in Malayala who are ready to receive it. 
The Translation of the New Testament, (which it is 
proposed to print first,} has already commenced, under 
the superintendence of the Syrian bishop. The true 
cause of the low state of religion amongst tile Romish 
churches on the sea-coast and in Ceylon, is their want 
of the Bible. It is doubtful whether seme of the Priests 
•kntow that such a book exists ! It is injurious to Chris- 



The Star in the East. 



tianity in India, to call men Christians who know not 
the scriptures of their religion : they might as well be 
called by any other name. Oral instruction they have 
none, even from their European priests. The best ef- 
fects may therefore be expected from the simple means 
of putting the Bible into their hands. All who are well 
acquainted with the natives, know that instruction by 
books is best suited to them. They are in general a con- 
templative people, and patient in their inquiries ; curi- 
ous also to know what it can be that is of importance 
enough to be written ,*~-at the same time that they re- 
gard written precept with respect. If they possess «, 
book in a language which they understand, it will not 
be left long unread. In Tanjore, and other places where 
the Bible is freely given, the Protestant religion flou- 
rishes ; and produces the happiest effects on the charac- 
ter of the people. In Tanjore, the Christian virtues 
will be found in exercise by the feeble minded Hindoo, 
in a vigour and purity which will surprise those who 
have never known the native character but under the 
greatest disadvantages. On the Sunday, the people, 
habited in their best apparel, repair to the parish church, 
where the solemnity of their devotion in accompanying 
the public prayers, is truly impressive. They sing the s 
old Psalm tunes well : and the voice of the full congre- 
gation may be heard at a distance. Prayers being en- 
ded, they listen to the sermon evidently with deep at- 
tention ; nor have they any difficulty in understanding 
it, for they almost all, both men and women, can read 
their bible. Many of them take down the discourse on 
ollas, that they may read it afterwards to their families 
at home.* As soon as the minister has pronounced 
the text, the sound of the iron style on the palm leaf is 
heard throughout the congregation. Even the boys of 
the schools have their oltos in their hands ; and may be 
seen after divine service reading them to their mothers, 
as they pass over the fields homewards. This aptitude 

* It is well known that natives of Tanjore and Travancore can write 
clown what is spoken <le libera teiy, without loosing 1 one word. The,; 
seldom look at their ollas while \ .'riting^ and can write in the dark wiu> 
fluency. 



348 The Star in the East. 

of the people to receive and to record the words of the 
preacher, renders it peculiarly necessary that u the 
priests' lips should keep knowledge." Upon the whole, 
the moral conduct, upright dealing, decorous manners, 
and decent dress of the native Protestants of Tanjore, 
demonstrate the powerful influence and peculiar excel- 
lence of the Christian religion. It ought, however, to be 
observed, that the Bible, when the reading of it becomes 
general, has nearly the same effect on the poor of every 
place. 

" When the Syrian Christians understood that the 
proposed Malay alan translation was to accord with the 
English Bible, they desired to know on what authori- 
ties our translation had been made: alleging, that they 
themselves possessed a version of undoubted antiquity, 
namely, that used by the first Christians at Antioch ; 
and that they could not depart from the reading of that 
version. This observation led to the investigation of 
the ancient Syrio-Chaldaic manuscripts in Malayala ; and 
the inquiry has been successful beyond any expectation 
that could have been formed. 

" It had been commonly supposed, that all the Syriac 
manuscripts had been burned by the Romish church at 
the Synod of Udiamper, near Cochin, in 1599, but it 
now appears that the most valuable manuscripts were 
not destroyed : the inquisitors condemned many bctoks 
to the flames ; but they saved the Bible. They were 
content with ordering that the Syriac scriptures should 
be amended agreeably to the reading of the Vulgate of 
Rome ; and these emendations now appear in black ink, 
and of modern appearance, though made in 1599: but 
many Bibles, and many other books were not produced 
at all ; and the churches in the mountains remained but 
a short time subject to Romish dominion, (if indeed 
they can be said to have been at any time subject to it;) 
for the native Governments have ever formed a barrier 
between the inquisition of Goa and the Christians in the 
mountains. 

" In the acts of the Council of Nice, it is recorded 
that Joannes, Bishop of India, signed his name at that 

Council, A* D, 325, This date corresponds with the 



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349 



Syrian year 636; for the primitive Syrian church does 
not compute time from the Christian cera, but from Alex- 
ander the Great* The Syriac version of the Scripture s 
was brought to India, according to the belief of the 
Syrians, before the year 636 ; and they allege that their 
copies have ever been exact transcripts of that version 
without known error, through every age, down to this 
day. There is no tradition among them of the church- 
es in the southern mountains having ever been destroy- 
ed, or even molested. Some of their present copies are 
certainly of ancient date. Though written on a strong 
thick paper, (like that of some MSS. in the British 
^Museum, commonly called Eastern Paper ',) the ink has, 
in several places, eat through the material in the exact 
form of the letter. In other copies, where the ink had 
less of a corroding quality, it has fallen off, and left a 
dark vestige of the letter, faint indeed, but not, in gene- 
ral, illegible. There is one volume found in a remote 
church of the mountains, which merits particular de- 
scription : — it contains the Old and New Testaments, 
engrossed on strong vellum, in large folio, having three 
columns in the page ; and is written with beautiful ac- 
curacy. The character is Estrangelo Syriac ; and the 
words of every book are numbered. This volume is 
illuminated ; but not after the European manner, the 
initial letters having no ornament. Prefixed to each 
book there are figures of principal Scripture characters, 
(not rudely drawn,) the colours of which are distin- 
guishahle-; and, in some places, the enamel of the gild 
ing is preserved ; but the volume has suffered injury 
from time or neglect, some of the leaves being almost 
entirely decayed. In certain places the ink has been to- 
tally obliterated from the page, and has left the parch- 
ment in its natural whitc-r>ess £ but the letters can, in 
general, be distinctly traced from the impress of the pen, 
or from the partial corrosion of the ink. The Syrian 
church assigns to this manuscripts high antiquity ; andr 
alleges that it has been for some centuries in the pos- 
session of their Bishops; and that it was industriously 
concealed from the 'Romish inquisition in 1599; but its 
true age can only be ascertained by a comparison witta * 



350 The Star in the East, 

old manuscripts in Europe of a similar kind. On the 
margin of the drawings are some old Roman and Greek 
letters, the form of which may lead to a conjecture re- 
specting the age in which they were written. This copy 
of the Scriptures has admitted as canonical the Epistle 
of Clement, in which respect it resembles the Alexan- 
drine manuscript ; but it has omitted the Revelations,— 
that book having been accounted apocryphal by some 
churches during a certain period in the early ages. The 
order of the books of the Old and New Testament dif- 
fers from that of the European copies, — this copy ad- 
hering less to unity of subject in the arrangement than 
to chronological order. The very first emendation of 
the Hebrew text proposed by Dr. Kennicott, (Gen. iv. 
8.) is to be found ia this manuscript. The disputed 
passage in 1 John v. 7. is not to be found in it : that 
verse is interpolated in some other copies in black ink, 
by the Romish church, in 1599. 

i; Thus it appears that during the dark ages of Eu- 
rope, while ignorance and superstition in a manner de- 
nied the Scriptures to the rest of the %vor!d, the Bible 
found an asylum in the mountains of Malayala; where 
it was revered and freely read by upwards of one hun- 
dred churches ; and that it has been handed down to the 
present time under circumstances so highly favourable 
to accurate preservation, as may justly entitle it to re- 
spect, in the collation of doubtful readings of the sacred 
text. 

" There are many old Syriac manuscripts besides the 
Bible, which have been well preserved : for the Synod 
of Udiamper destroyed no volumes but those which 
treated of religious doctrines or church supremacy. Two 
different characters of writing appear ever to have been 
in use among the Syrian Christians, — the common Syri- 
ac and the Estrangeku The oldest manuscripts are in 
the Estrangelo. 

u But there are other ancient documents in Malayala, 
not less interesting than the Syrian manuscripts, The 
old Portuguese historians relate, that soon after the ar- 
rival of their countrymen in India, about 300 years ago, 
the Syrian archbishop of Angamalee^ byname Mar Ja- 



The Star in the East. 



cob, deposited in the fort of Cochin for safe custody, 
certain tablets of brass, on which were engraved Rights 
of Nobility and other privileges, granted to the Chris- 
tians by a Prince of a former age ; and that while these 
tablets were under the charge of the Portuguese, they 
had been unaccountably lost, and had never after been 
heard of. The loss of the tablets was deeply regretted 
by the Christians ; and the Portuguese writer, Goueva, 
ascribes their subsequent oppressions by the native pow- 
ers, to the circumstance of their being no longer able to 
produce their charter. It is not generally known that, 
at a former period, the Christians possessed regal pow- 
er in Malay ala. The name of their last king was Be- 
liarte. He died without issue ; and his kingdom de- 
scended, by the custom of the country, to the king of 
Cochin, When Vasco de Gama was at Cochin, in 1503, 
he saw the sceptre of the Christian king. 

u It is further recorded by the same historians, that 
besides the documents deposited with the Portuguese, 
the Christians possessed three other tablets, containing 
ancient grants, which they kept in their own, custody : 
and that these were exhibited to the Romish Archbishop 
Menezes, at the church of Tevelecar, near the moun- 
tains, in 1599,~the inhabitants having first exacted a*i 
oath from the Archbishop, that he would not remove 
them. Since that period little has been heard of the ta- 
blets. Though they are often referred to in the Syrian 
writings, the translation itself has been lost. It has been 
said that they were seen about 40 years ago ; but Ad- 
rian Mocns, a Governor of Cochin, in 1770, who pub- 
lished some account of the Jews of Malabar, informs 
us, that he used every means in his power, for many 
years, to obtain a sight of the Christian Plates ; and wrs 
at length satisfied they were irrecoverably lost; or rath- 
er, he adds, that they never existed. 

u The learned world will be gratified, to know, that 
all these ancient tablets, not only the three last mention- 
ed exhibited in 1599, but those also, (as is supposed,) 
delivered by the Syrian Archbishop to the Portuguese, 
on their arrival in India, which are the most ancient, 
have been recently recovered by the exertions of Lieut* 



352 



The Star in the East. 



Col. Mucaulay, the Brinish Resident m Travancore ; 
and are now officially deposited with that officer. 

" The plates are six in number. They are composed 
of a mixed metal. The engraved page on the largest 
plate is 13 inches long, and about 4 broad. They are 
closely written ; four of them on both sides of the plate, 
making in all eleven pages. On the plate reputed to be 
the oldest, there is writing perspicuously engraved in 
nail-headed or triangular-headed letters, resembling the 
Persepolitan or Babylonish. On the same plate there is 
writing in another character, which has no affinity with 
any existing character in Hindoston. The grant on this 
plate appears to be witnessed by four Jews of rank, 
whose names are distinctly written in an old Hebrew cha- 
racter, resembling the alphabet called The Palmy rene ; 
and to each name is prefixed the title of Mag-en; that is, 
Chief. 

" It may be doubted whether there exists in the world 
another document of equal antiquity, which is, at the 
same time, of so great a length, and in such faultless 
preservation as the Christian Tablets in Malayala. The 
Jews of Cochin, indeed, contest the palm of antiqui- 
ty and of preservation j for they also produce tablets, 
containing privileges granted at a remote period. The 
Jewish Tablets are two in number. The Jews were 
long in possession of a third plate, which now ap- 
pears to be the property of the Christians. The Jews 
commonly show an ancient Hebrew translation of 
their plates. Dr. Leyden made another translation^ 
which differs from the Hebrew^ : and there has lately 
been found among the old Dutch records at Cochin, a 
third translation, wdiich approaches nearer to Dr. Ley- 
den's than to the Hebrew. In a Hebrew manuscript, 
which will shortly be published, it is recorded that a 
grant on brass tablets was given to the Jews, in A. D. 
379. 

" As it is apprehended that there may be some diffi- 
culty in obtaining an accurate transaction, of all these 
tablets, it is proposed to print a copperplate fac similie of 
the whole, and to transmit copies to the learned societies. 



The Star in the East. 3S3 

in Hindostan and in Europe ; for this purpose an en- 
graver is now employed on the plates, at Cochin. The 
Christian and Jewish plates together, will make 14 pa- 
ges. A copy has been sent, in the first instance, to the 
Pundits of the Shanscrit College, at Trichiur, by direc- 
tion of the Rajah at Cochin. 

" When the White Jews at Cochin were questioned 
respecting the ancient copies of their Scriptures, they 
answered, That it had been usual to bury the old copy 
read in the synagogue, when decayed by time and use. 
This, however, does not appear to have been the prac- 
tice of the Black Jews, who were the first settlers ; for 
in the record-chests of their synagogues, old copies of 
the law have been discovered ; some of which are com- 
plete, and for the most part, legible. Neither could the 
Jews of Cochin produce any historical manuscripts of 
consequence, their vicinity to the sea-coast having ex- 
posed their community to frequent revolution ; but many- 
old writings have been found at the remote synagogues 
of their ancient enemies, the black Jews, situated at 
Tritooa, Paroor, Chenotta, and Maleh ; the last of which 
place is near the mountains. Amongst these writings are 
some of great length, in Rabbinical Hebrew ; but in so 
ancient and uncommon a character, that it will require 
much time and labour to ascertain their contents. There 
is one manuscript written in a character resembling the 
Palmyrene Hebrew, on the brass plates: but it is in a 
decayed state ; and the leaves adhere so closely to each 
pther, that it is doubtful whether it will be possible to 
unfold thenij and preserve the reading. — It is sufficient- 
ly established by the concurring evidence of written re- 
cord and Jewish tradition, that the black Jews had colo- 
nized on the coast of India, long before the Christian 
sera. There was another colony at Rajahpoor, in the 
Mahratta territory, which is not yet extinct ; and there, 
are at this time, Jewish soldiers and Jewish native offi- 
cers in the British service. That these are a remnant 
of the Jews of the first dispersion at the Babylonish cap- 
tivity, seems highly probable. There are many other 
tribes settled in Persia, Arabia, Northern India, Tar- 
tary, and China, whose respective places of resickr.jy; 



The Star tti the £as.t. 



may be easily- discovered. The places which have been 
already ascertained, are 65 in number. These tribes 
have in general, (particularly those who have passed the 
Indus,) assimilated much to the customs of the coun- 
tries in which they live ; and may sometimes be seen 
by a traveller, without being recognised as Jews. The 
very imperfect resemblance of their countenance to the 
Jews of Europe, indicates that they have been detach- 
ed from the parent stock in Judea^many ages before the 
race of Jews in the west. A feet corroborative of this 
Is, that certain of these tribes do not call themselves 
Jews, but Bent- Israel, or Israelites; for the name Jew 
is derived from Judah ; whereas the ancestors of these 
tribes were not subject to the kings of Judah, but to' the 
kings of Israel. They have, in most places, the book 
of the Law, the book of Job, and the Psalms ; but know- 
little of the prophets. Some of them .have era lost the 
book of the law; and only know that they are Israelites 
from tradition, and from their observance of peculiar 
rites.. 

" A copy of the Scriptures, belonging to the Jews of 
the east, who might be supposed to have no communi- 
cation with the Jews in the west, has been long a desi* 
cieratwm with Hebrew scholars. In the coffer of a sy- 
nagogue of the black Jews, in the interior of Malayala, 
there has been found an old copy of the law, written on 
a roll of leather. The skins are sewed together, and the 
roll is about fifty feet in length. It is in some places 
worn out,, and the holes have been patched with pieces 
of parchment. 

" Some of the Jews suppose that this roll came ori- 
ginally from Senna, in Arabia ; others have heard that 
it was brought from Cashmir. The Cabul Jews, who 
travel annually into the interior of China, say, that in 
some synagogues, the law is still found written on a roil 
of leather; not on vellum, but on a soft flexible leather, 
made of goitt skins, and dyed red ; which agrees with 
the description of the roll above-mentioned. 

a Such of the Syriac and Jewish manuscripts as mar, 
on examination, be found to be valuable, will be de - 
posited in the public libraries of the British Universities. 



The Star in the East* 



355 



" The princes of the Deccan have manifested a liber- 
al regard for the extension of Shanscrit learning, by fur- 
nishing lists of the books in their temples for the college 
of Fort William, in Bengal. His excellency, the Ra- 
jah of Tanjore, was pleased to set the example, by giv- 
ing the voluminous catalogue of the ancient library of 
the kings of Tanjore ; and his example has been follow- 
ed by the Ranny of Ramnad, patroness of the celebra- 
ted temple of the Ramisseram, near Adam's Bridge ; 
by his Highness, the Rajah of Travancore, who has 
given lists of all the books in the Travancore country ; 
and by the Rajah of Cochin, patron of the ancient Shan- 
scrit college, at the temple of Trichiur. It is under- 
stood that a copy of any book in these catalogues will 
be given when required. The Bramins of Travancore 
consider that their manuscripts are likely to have as just 
a claim to high antiquity, or at least to accurate preser- 
vation, as those in the temples in the north : and for the 
same reason that the Christian and Jewish records have 
been so well preserved ; which is, that the country of 
Travancore, defended by mountains, has never, accord- 
ing to tradition, been subjugated by invaders from the 
north of Hindostan. 

" The design of investigating the history and litera- 
ture of the Christians and Jews in the East, was sub- 
mitted to the Marquis Wellesley, before he left India. 
His Lordship, judging it to be of importance that the 
actual relation of the Syrian Christians to our own church 
should be ascertained, and auguring somehting interest- 
ing to the republic of letters, from the investigation of 
the Syriac and Jewish antiquities, was pleased to give 
orders that public aid should be afforded to Dr. Bu- 
chanan, in the prosecution of his inquiries, wherever it 
might be practicable. To the operation of these orders 
it is owing that the proposed researches, of which some 
slight notices are given above, have not been made in 
vain. 

" Cochin, January, 1807." 



THE END. 



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